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"UNITED ~§TATES~OF AMERICA. 



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COMMENTS 



SELECT PASSAGES 



THE HOLY SCRIPTURES. 



By Rev. SAYRS GAZLAY. 



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CINCINNATI : 
ELM STREET PRINTING COMPANY, 

176 & 178 Elm Street. 
1870. 



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Oc3 S 



Entered according to Act of Congress, in the year 1870, by 
SAYRS GAZLAY, 

In the Clerk's Office of the District Court of the United. States for 
the Southern District of Ohio. 



PEEFACE. 

Although commentaries are numerous, yet there is room for a 
supplementary one to supply deficiencies and correct errors. Some 
passages of revelation the translators could not render, because 
they did not know the meaning of them, such as Gen. iv. 1, 26. John 
iii. 6. Rom. ix. 3. Some passages they have heedlessly misrendered, 
as Exod. xxii. 12. 1 Kings ii. 9. 1 Sam. xxv. 31. Acts viii. 38; xx. 
28. Rev. xvii. 8. There are hundreds of passages to which justice 
has not been done — and truth suffers. 

If it seem late in the day to find new truths in revelation, let it be 
remembered that, although they are not properly new, yet by desue- 
tude they have become as new. When Luther undertook the Re- 
formation his means were to revive old truths which Antichrist had 
lain and buried. 

And his impediment was the spirit of Antichrist which led and con- 
trolled the majority of men. To others his access was easy and 
abundant : few love the truth. The light shined in darkness, and the 
darkness comprehended it not. For every one that doeth evil hateth 
the light, neither cometh to the light, lest his deeds should be re- 
proved. John i. 5; iii. 20. But to those who do love it, its discovery 
is easy. If any man will do his will he shall know of the doctrine* 
John vii. 17. See also, Isa. xxxv. 8. Matt. xxiv. 24. 1 Pet.i. 5. 

Man's evil heart is in the way of his receiving truth. For with the 
heart man believeth unto righteousness. A deceived heart hath 
turned him aside, that he can not deliver his soul, nor say, is there 
not a lie in my right hand? Isa. xliv. 20. 

Many err by uniting and confounding politics with their religion, as 
did the General Assembly at Rochester, New York. They under- 
stand not, " My kingdom is not of this world." John xviii. 36. Anti- 
christian fanatics cannot know the truth. Dan. xii. 10. 1 Cor. ii. 14. 
They will not consider that although slavery be mentioned so fre- 
quently in revelation it is never once censured; and it has always 
existed with approbation in the church. Its principle is recognized in 
the family of Adam. Gen. iv. 7; xvi. 9; xxvii. 37; xx. 14. Its 
principle is in the law of our fallen nature. Servitude is the law of 
God for children, for captives, for the younger brethren, for those 
bought with money. This law is plainly revealed; but Antichrist 






iv PEEFACE. 

presumptuously disregards it. The carnal mind is always the same: 
it is the same to-day, that it was when the Lord said in the parable, 
" If they hear not Moses and the prophets, neither will they be per- 
suaded though one rose from the dead." Luke xvi. 31. Rom. viii. 7; 
xiii. 1-5. 1 Cor. ii. 14. Thus it was when the unbelieving papists 
resisted the plain truth taught by Luther. And thus to this day the 
ranks of perishing unbelievers are kept full. 

If, in these comments, the simplicity of evangelical truth is main- 
tained, it will meet with the same rejection that truth has always met 
with: the ungodly must fill their cup. 

Yet the labor will not be in vain: the humble will gladly receive 
the light; and will bless God for it. While the Scriptures are gener- 
ally too plain to need explanation, there are many that are difficult. 
These more difficult passages seem to be the only ones that require 
exegesis. "The whole have no need of a physician." Matt. ix. 12. 

It is written, " That ye break every yoke; and let the oppressed go 
free." Isa. lviii. 6. It is plain that " every yoke " is to be restricted 
to cases of oppression, as holding a Hebrew more than six years 
without his consent. Holding him six years was not oppression; for 
God's law authorized it. Holding a Hebrew's daughter perpetually was 
not oppression. Exod. xxi. 7. To hold father, mother and children 
in perpetual servitude, in given cases, was not oppression. Exod. 
xxi. 6. Lev. xxv. 44, 45, 46. If every yoke literally must be broken, 
then the marital yoke, the parental yoke, the servile yoke, and the 
ox yoke, must be broken. So easily may the meaning of revelation 
be known. 

It is easy to see how one false principle of exegesis leads to blas- 
phemy. To call yokes oppression, when they are authorized of God, 
is to blaspheme him who has authorized them. 1 Tim. vi. 1. So 
when John "Wesley denied the doctrine of election, he took the first 
step in blasphemy. The second step was natural and easy: which 
was, that " the doctrine of election, predestination, or pretention, 
makes the character of God worse than the devil, more false, more 
hypocritical, and more unjust." Wesley's Worlcs. 

Unbelief destroys the soul. John iii. 18-21. Isa. viii. 20. 1 Tim. 
vi. 1-5. One heretical dogma may so pervert the intellect and harden 
the heart as to prevent faith, and destroy the soul. A poor sinner 
can not be too careful in avoiding erroneous dogmas, or repudiating 
them when they have been imbibed. 

And here lies one of his greatest dangers, and of his greatest difficul- 
ties. One who does not love God is unwilling to forsake his party, 



PKEFACE. v 

give up his creed for the sake of truth, to pluck out his eye, or cut 
off his hand to follow Christ. He is unwilling to have his errors cor- 
rected, and poison taken from his lips. He is wise in his own conceit; 
and will not let his friend, who loves his soul, correct him. What is 
not in agreement with his preconceived opinions he thinks must be 
error. He has not the wisdom nor the candor to reflect that to in- 
struct him one must teach him something that he did not know; for 
how else can any one be instructed? He must know his ignorance in 
order to emerge from it, as the apostle says, " Become a fool that he 
maybe wise." 1 Cor. iii. 18. He who is too full of self-conceit to 
be taught must perish in darkness. There is a way that seemeth right 
to a man, but the end is death. Thus the Antediluvians perished re- 
fusing the teaching of Noah. And thus Sodom perished refusing the 
warnings of Lot. And thus the teaching of the prophets was 
rejected, and poor unbelieving sinners perished. 

Thus Christ, the Lord of glory, was rejected and slain for teaching 
the truth, which the wicked can not endure. They hate the light, and 
come not to it, nor will they let it come to them. 

There are some who know the truth and faithfully teach it, even 
seven thousand who have not bowed to Baal. 1 Kings xix. 18. 

Teaching the truth is not in vain : it will promote the kingdom of 
God, and the salvation of souls : for God's word shall not return to 
him void. Isa. lv; 11. 

It also illustrates and shows what men's hearts are, that by their 
fruits they may be known. Isa. xlix. 5, 6, 7. Matt. xii. 33. Moses had 
to preach the truth to Pharaoh, although he knew that he would not 
receive it; that Pharaoh might show his character, and be fitted for 
his judgment. Exod. vii. 4. Isa. lv. 11. 

Truth must be taught for the honor and glory of God, and for the 
comforting, enlightening and saving souls; and for development of 
the hearts and character of the wicked to show their fitness for judg- 
ment. 

A Christian may know the truth, may know that he is right. See 
Ps. cxix. 97-100. John vii. 17; xvii. 17. 

If inscrutable mystery shrouds many passages in revelation, others 
may be known, as it is written, " Ye shall know the truth, and the 
truth shall make you free." But the wise shall understand. "If any of 
you lack wisdom, let him ask of God, that giveth to all men liberally, 
and it shall be given him." Jas. i. 5. If the doctrinal and practical 
parts of revelation could not be known and understood, then their 
utility could not be developed. But the literal meaning of the words 



vi PKEFACE. 

often is not what is revealed. But what the Holy Spirit intended 
to teach by these words, is what is revealed. John vii. 38. Matt, 
xxvi. 26. We must search for the meaning, and dig as for hidden 
treasure. The very words are often metaphorical; and what is meant 
is to be learned — the very spirit of them: for the letter killeth; but 
the Spirit giveth life. If we take the words alone, and not find out their 
meaning, we may destroy ourselves. " He that believeth shall be 
saved." John v. 24. We may believe these words and perish in 
presumption. Rom. x. 30. Jas. ii. 19. 

It is proposed that this be the commencement of a new era in 
Biblical criticism. Henceforth let no commentator offer conjecture, 
or imagination for truth; nor offer anything but what he has ascer- 
tained to be true. What is the chaff to the wheat? And if the trum- 
pet give an uncertain sound who shall prepare himself to the battle? 
Everlasting divine truth is too sacred to be put off with conjectures 
and dreams of the imagination. Let the commentator withhold his 
exegesis until he knows what it should be, lest he should falsify the 
divine word: for the Sacred Scriptures are everlasting truth, and 
should not be daubed by man's conjectures and carnal imaginations, 
after the fashion of Olshausen. The commentator that offers false 
fire upon the altar has a dire accountability to render. 

He may give only what he knows to be the sense — what the Spirit 
meant to teach; and only that. Neh. viii. 8. Mai. ii. 7. Isa. lix. 3. 
Deut. xiii. 5. 

Thus only can we hope to obey the divine injunction : " ISTow I 
beseech you, brethren, by the Lord Jesus Christ, that ye all speak the 
same thing, and that there be no divisions among you; but that ye be 
perfectly joined together in the same mind, and in the same judg- 
ment." 1 Cor. i. 10; xi. 19. Phil. iii. 16; ii. 2. Rom. xii. 16; i. 5, 
1 Pet. iii. 8. John viii. 32. 



GENESIS. 



o>©^o 



CHAPTER I. 

Verse 1. In the beginning. 

The difficulties and uncertainty which seem to surround 
this programme of creation — this announcement of the work — 
have resulted from inattention, and from the employment of 
imagination, instead of legitimate criticism. 

The subject of revelation is not the globe itself, nor the 
vast works of creation; but simply the creation of this dynasty. 
This is shown in the Mosaic account itself; for the account of 
creation contains nothing besides the constituents of this 
dynasty, and makes no mention of the globe itself, nor of the 
angels, nor of the fixed stars, which, not being included in the 
narrative, were not included in the work of the six days. 

This is taught in the first verse of the next chapter, where 
it [is affirmed, " Thus the heavens and the earth were finished, 
and all the hosts of them." So also ii. 4. 

As the creation of our dynasty was the subject of the in- 
spired writer, we can easily interpret the word beginning. It 
was the beginning of this dynasty — the beginning of these six 
days' works — the beginning of the historic period. Whatever 
creations or works may have occurred before are neither men- 
tioned nor alluded to. If the geologist sees the evidence of 
former dynasties in the globe, we can not impeach that evi- 
dence: for the narrative of Moses refers only to this dynasty. 
This is made evident b}^ verses 8 and 10, in which the inspired 
writer defines the terms heaven and earth which are used in 
the first verse. And we are thereby precluded from taking 
them in any other sense. 

2. And the earth was without form, and void. 

This could not have meant the globe was without a spher- 
ical form, and void of material substance; for neither could 
be true. But both are true of the dry land, the materials of 
which were not as yet formed into dry land ; as such land it 
was without form, and void — without existence as dry land. 



8 GENESIS— CHAP. I. 

And darkness was upon the face of the deep— the sun not 
being yet created, darkness prevailed. This darkness was not 
caused by intervening clouds obscuring the sun ; for, as the 
atmosphere was not yet created, there were no clouds in the 
heavens ; and, as the sun was not yet created, it could not be 
obscured. 

3. And God said, Let there be light. 

This production of light, on the first day, does not seem to 
have been for vision, as there was no e}^e created; but it was 
necessary for the calendar and for vegetation. 

4. And God divided the light from the darkness. 

The light was not disseminated over the whole face of the 
globe; but was separated from the darkness, and confined to 
one hemisphere, like a cloud; so that the globe revolving on 
her axis as now, there would be twelve hours of darkness and 
twelve of light, thus constituting a day of twenty-four hours, 
as at present. As the darkness preceded the light it was nat- 
ural to say, And the evening and the morning were the first 
day. 

6. And God said, Let there be a firmament. 

This firmament was the atmosphere, which is of a density 
sufficient to sustain the smoke and mists of evaporations from 
the earth and waters. 

8. And God called the firmament heaven (ernim). 

Thus the word heavens, in the first verse, is defined and 
limited. To give this word any other signification, in the first 
verse, is to disrespect divine authority. 

This also enables us co ascertain the meaning of the word 
beginning, in the first verse ; for as the narrative relates to 
this dynasty — the creations specified in detail as occupying 
the six days constituted the commencement, the beginning, the 
origin of this dynasty; as if it had been written, The begin- 
ning, the origin of this dynasty, was thus, or as follows. 

9. And God said, Let the waters under the whole 
heaven be gathered unto one place. 

That is, let the waters and the dry land be separated, each 
to its own place. 

10. And God called the dry land earth, and the 
gathering of the waters called he seas. 

The dry land was called earth, it being one of the produc- 
tions of the six days, and so extensive a one, it was by me- 



GENESIS— CHAP. I. 9 

tonymy appropriated to all the terrestrial productions, com- 
prehending all that was not celestial. It comprehended seas, 
rivers, lakes, and all the collections of water, and all the fish 
that inhabit them; as also the birds, and animate and inanimate 
creatures that inhabit the land. But it does not include the 
globe itself, which is not included in the productions of the 
six days. 

That all terrestrial things on the globe are comprehended 
under the terms, earth and dry land, is shown chap. vi. 13; 
in which the Lord said of mankind, I will destroy them with 
the earth. All the terrestrial creations on the globe were de- 
stroyed by the flood, except specimens of each, which were 
contained in the ark, except the fish which water would not 
inj ure. 

Although God would destroy men with the earth, yet he 
did not destroy the globe itself. Which shows that earth and 
dry land did not include the globe. Chap. vii. 21-23. 

11. And God said, Let the earth bring grass. 

On the third day all vegetable kingdoms were created, and 
endowed with the attribute of reproduction. The earth was 
only to bear them upon its face, not produce them of its own 
power or efficiency. These vegetables were created by the 
divine hand, and reproduced afterward by the germination of 
seeds yielded by those first created. Those first created, 
both animals and vegetables, were created in maturity, and 
placed, the vegetables in proper positions in the earth, and 
animals upon it: ripe fruits being essential for the sustenance 
of those animals which needed them. 

The vegetable kingdom having seeds in themselves, yielding 
germs for reproduction, teaches us the divine economy upon 
this point, as well in relation to animals as to vegetables. 

14. And God said, Let there be lights in the firma- 
ment of heaven. 

These lights were the sun and the moon. The creation of 
these lights was on the fourth day; while the existence of the 
globe itself was antecedent — it existed at least four days before 
the sun — the secondary before the primary. This is a seeming 
anomaly, as if the hand of Adam had been created four days 
before his body. 

It is natural to inquire for the cause of this seeming anomaly. 
If modern investigations in geology show that prior dynasties 
have occupied this globe, and perished in succession from on* 
it, then it appears that it had a prior existence to the creation 
narrated by Moses: and then its existence prior to the creation 



10 GENESIS— CHAP. I. 

of [the sun seems natural. If the globe existed four days at 
least before the sun, it was held and sustained in its place by 
miraculous power. 

As geology shows that vegetables grew on the globe during 
former dynasties, it is natural to conclude that it had a former 
sun, was a satellite of a former central sun, was a member of a 
former solar system, which being abolished or broken up, this 
globe being reserved and removed to its present location in the 
heavens, was made the nucleus of this new solar system, which 
was completed on the fourth day, by the creation of the sun, 
moon, and wandering stars, or planets or comets associated 
with it. 

The wisdom and goodness of this arrangement appear in 
the ground which it affords for our faith, as well as for the 
cultivation of science. 

The subject also affords an argument for the divine authen- 
ticity of revelation. The definitions of the words heavens and 
earth in the eighth and tenth verses show a provision made to 
meet the discoveries of geology. 

16. He made the stars also. 

If the inspired writer were evidently narrating the origin of 
this dynasty, as is sufficiently shown by Gen. i. 1, 8, 10, and 
ii. 1, 4, it is respectful to him to believe that he does not digress 
from his subject in this sixteenth verse to any thing outside 
of this dynasty: and that he had no reference to the fixed stars; 
but only the wandering stars of this system, the planets and 
comets that belong to it. 

17. And God set them in the firmament of the 
heaven. 

We are not to understand the sun, moon and wandering 
stars are located in the atmospheric firmament; but only that 
they so appear to us. Things in divine revelation are often 
described as they appear. When three heavenly messengers 
appeared to Abraham, they appeared as men; and although 
this is called the Lord's appearing to him, it is also said to 
have been three men; because they appeared as men. Gen. 
xviii. 1, 2. So also it is that the sun and moon stood still, 
because it so appeared. Josh. x. 13. 

20. And God said, Let the waters bring forth. 

Not that the water could cause their production; but that 
the waters contain them, or that they might live and grow in 
the waters. 



GENESIS— CHAP. II. 11 

26. And God said, Let us make man in our image ? 
after our likeness. 

As Jehovah has no body, nor bodily shape, these words, 
image and likeness, are to be understood in relation to God's 
moral image, and intellectual image and government. Man 
was to have government over the earth, but not over the globe. 
Which shows again what is before said of earth in v. 1. His 
government was to be over the things created upon the globe, 
which are enumerated. He had only a partial sovereignty 
over the works of the six days; for the location of rivers, 
mountains and lakes were beyond his jurisdiction. 

29. And God said, Behold, I have given you every 
herb bearing seed, which is upon the face of all the 
earth, and every tree in which is the fruit of a tree 
yielding seed; to you it shall be for meat. 

The exception of the tree of the knowledge of good and 
evil is not here made. From this we learn that the inspired 
writers do not load revelation fvdth exceptions and limitations 
in every place that may seem to require them, deeming it 
sufficient that they are mentioned in some other place. Al- 
though it is said, I have given you for food the fruit of every 
tree, we know that it is to be received with limitation. This 
is likewise illustrated in manv places. Josh. xiv. 8. 1 Cor. 
iv. 5. 1 Tim. ii. 4. Rom. x. 13; and xi. 26. 

30. I have given every green herb for meat. 

Although every green herb or plant is said to have been 
given for food; yet there were exceptions of the forbidden 
fruit, of unwholesome and poisonous plants. This is a rule of 
extensive applicatior, that exceptions are often omitted; and 
are to be learned in other places. See 1 John ii. 2. 1 Cor. xii. 
7. Zech. viii. 10. Matt. x. 22. Mark i. 37; and v. 20. 



CHAPTER II. 

Yerse 1. Thus the heavens and the earth were 
finished, and all the host of them. 

Thus all the works in the narrative were finished. The 
creations of the six days were the heavens and the earth; and 
as they consisted of a numerous variety of creatures, vegetables, 
animals, and creeping things, they are called a host. The 
terms, earth and dry land, were names for all these organiza- 



12 GENESIS— CHAP. II. 

tions that were terrestrial; just as all the celestial organizations 
were comprehended under the word heavens. 

If they were finished in this manner, then they were finished 
in no other. The globe itself, with all its rocks, and fossils, 
its minerals, with all its internal constituents, is the work of 
an earlier period. So was the water; as no mention is made 
of the creation of water on any one of the six days, but of its 
separation from the earthy materials, and the abyss of mixed 
materials, it is assumed as existing at the beginning of creation; 
we learn that the globe itself, as well as the fixed stars, and 
the angels, were creations of the same divine hand at some 
former period or periods: and it may be millions of years 
earlier, but years may not be appropriate to the measure of 
earlier duration, it is better to say, duration equal to a million 
or millions of our years. 

2. And on the seventh day God ended his work. 

He ceased from the work of creating at the end of the sixth 
day. That is, he did not create anything after the sixth day. 
He created nothing more after he had created Eve. Thus he 
set an example of resting from work on the Sabbath. We are 
not therefore at liberty to suppose that nothing has been added 
to creation since the sixth day: all that constitute the vegetable 
and animal kingdoms of this dynasty, with all that belongs to 
our solar system, were finished, completed on the sixth day. 
If it were not so, the ground which this divine resting laid for 
the Sabbath is taken away. 

As the inspired writer does not indulge in digressions, we 
apply all to this dynasty; and to nothing beyond it. If any 
of the fixed stars of heaven are now discontinued, and new 
ones created, or new worlds and new systems in other portions 
of space, it makes no discrepancy with what is spoken ex- 
clusively of our own system. 

In the vegetable kingdoms, each species had its seed in itself 
for reproduction, and creation was finished before the Sabbath; 
the same is equally true of all the animal kingdoms, who by 
the law of reproduction with which they were endowed, have 
reproduced their kind, each one, by propagation. 

3. And God blessed the seventh day and sanctified it. 

Both divine authority and divine example unite to sanction 
the observance of this holy, consecrated day. Having been 
thus early consecrated it is only necessary to allude to it in 
the fourth commandment, by saying, Remember the Sabbath 
day, to keep it holy. If the souls of men are not reproduced 
by propagation, but are new creations, then the ground of the 






f 

GENESIS— CHAP. II. 13 

Sabbath is taken away, and the divine teaching is rendered 
nugatory. If we regard this divine teaching, the Sabbath has 
a sanctity which it is difficult fully to appreciate, and which 
sets a seal of bold, high-handed profanity upon its desecration. 
The man who profanely gathered sticks on this sacred day 
was stoned to death for his heaven-daring presumption. 

The prophet Isaiah warns us to turn away our foot from 
treading upon the high authority which sanctifies this holy 
day. lviii. 13. "It is a sign between me and you throughout 
your generations; that ye may know that I am the Lord that 
doth sanctify you." Exod. xxxi. 13. Ezek. xx. 12, 20. 

Created and made are used here as synonymous, and do 
not necessarily import origination from nothing, but equally 
apply to creating from existing materials. Light and the firma- 
ment were created from nothing, while plants, animals and 
man were created of the ground, as Eve from Adam's rib. 
But all were equally creations. 

As the reason for the sanctity of the Sabbath was God's 
resting from the wonderful and glorious work of creation, it 
must needs be of perpetual and universal obligation. Although 
it was subsequently incorporated with the ten commandments, 
it did not originate with the Mosaic ritual, nor depend upon it. 
Indeed all the ten commandments being moral in their nature 
are of perpetual obligation. 

Neither is its perpetuity nor its sanctity impaired by its being 
carried over to the first day of the week, but rather confirmed; 
for it receives a new and additional authority by our Lord's 
finishing his greater work of atonement and humiliation, and 
rising from the dead on the first day. It is now called the 
Lord's day, and commemorates both the work of creation, 
and the work of redemption. If the law for the Sabbath be 
not repeated in the gospel, it is because it was not necessary : 
the example of our Lord and of his disciples being sufficient, 
as it is respecting the sacraments ; for it is no where revealed 
that baptism and the Lord's Supper have come in the places 
of circumcision and the passover. The fact is obvious that 
they have come into the places of the others. 

Whatever was revealed in the Old Testament is binding un- 
der the gospel, unless it be in some way abrogated, as are 
sacrifices and circumcision ; for the moral law is unchangeable. 

4. These are the generations of the heavens and 
earth. 

In the day that the Lord God made the earth and 
the heavens. 



14 GENESIS— CHAP. II. 

This is the origination of this dynasty, which consists of all 
the things that were made in the six days of creation. 

Day here signifies the time or period of creation of what- 
ever length it may have been. 

The name Lord for Jehovah is used here for the first time 
in the Scriptures — the word was only God (JElohim), no other 
name being used; none other being deemed suitable for the 
period. But after the subjects of creation were introduced, 
and the name God (Elohim) being introduced as the Divine 
Author, it seems to have been deemed proper to introduce the 
name for God which had been given to Moses 2500 years later, 
when Israel came out of Egypt. This revelation was not 
written and given to Israel until they had come out of Egypt, 
and after the name Jehovah (commonly translated Lord in 
our English version) had been made known to Israel, ihey 
could understand it, and were prepared for its use. But this 
name for God was unknown to Israel, was unknown to every 
one of them, until Moses was sent to deliver them from bond- 
age. 

Wherever this name Lord (Jehovah) was used in the book 
of Genesis, as verses 6, 8, and xxvii. 20, 27, it was in like manner 
used by anticipation as to the subject, for it was an anachron- 
ism as to the events recorded, not ever being used by Isaac 
nor heard by him as a divine name; although it was in com- 
mon use as a word in the language, in its original grammatical 
sense. 

5. And every plant of the field before it was in the 
earth. 

The plants and trees were created in maturity, with their 
fruit in maturity upon them according to the season. If it were 
not in season for fruit as to some of them, they had bloom or 
young fruit upon them, growing to be matured in season. Else 
Adam and Eve, and the low r er animals, had been unsupplied if 
they had been obliged to fast until the grass, the herbs, and 
the trees had grown out of the ground. As Adam and Eve 
had been created in maturity, so was the vegetable kingdom 
created in maturity. 

But there was not a man to till the ground. 

Here also is what has seemed to be an anachronism, and has 
perplexed many; as the creation of man is expressly stated in 
the first chapter. But there need be no such perplexity, be- 
cause Moses is repeating the history of man's creation, and 
takes up the narrative again to give a more full account of it, 



GENESIS— CHAP. II. 15 

and supply many particulars which he had purposely omitted 
in the first chapter. 

6. And there went up a mist from the earth, etc. 

This was dew — evaporated water, borne up by the atmos- 
phere. 

7. And the Lord God formed man of the dust of the 
ground, and breathed into his nostrils the breath of 
life. 

In creating Adam the whole human family were created; for 
they were all involved in him, were all comprehended in the 
first pair. Nothing pertaining to this dynasty, the heavens 
and the earth, has been created since. Exod. xx. 11. 

As the vegetable species contained each its seed for repro- 
duction within itself, so did each species of the animal king- 
doms; each had its capability of reproduction in itself; so that 
the work of creation was complete. And herein was provision 
for the Sabbath, seeing creation was finished. The human 
soul is therefore reproduced by propagation, seeing that ev- 
ery other source is excluded; for thus the heavens and the 
earth were finished, ^nd all the host of them. That is every 
thing belonging to this dynasty, and detailed in the book of 
Genesis. 

8. And the Lord God planted a garden eastward in 
Eden. 

In the eastern part of the large district named Eden, the gar- 
den was placed. This lay on both sides of the river Euphrates, 
which river was the eastern boundary of Palestine. 

There has been no little difficulty in settling the exact loca- 
tion of this spot, but the mention of Assyria, Ethiopia and Eu- 
phrates affords an approximation to its location. But it is im- 
portant to remark that this Ethiopia is not that in Africa, but 
one lying further north, and including Midian, where Moses 
took his wife; for he has been accused of marrying an Ethio- 
pian woman, who was a Gentile, though not a colored woman. 

The flood may be supposed to have made such alterations in 
beds of rivers, and the face of the country, as to render the 
location of the garden difficult at this period, or impossible. 

17. But of the tree of knowledge of good and evil, 
thou shalt not eat of it: for in the day that thou eatest 
thereof thou shalt surely die. 

The reasons are not given for this prohibition, but doubtless 



16 GENESIS— CHAP. II. 

they were infinitely wise and good. As the cultivation of 
piety, holiness and virtue are so much more important to man 
than any gratifications of sense, we can be at no loss respect- 
ing it. * 

This opportunity for these children of God to give the evi- 
dence of their love and obedience to God, the Author of their 
being, should have been esteemed as a precious favor to them, 
as it was a necessary regulation of government. This law 
neither the creature nor the Creator could dispense with. Its 
weighty and eventful sanction was in infinite benevolence to 
man. 

He needed this momentous sanction to quicken his obe- 
dience; and the Lawgiver condescended to enact it, as we are 
now favored with the sanction of remediless ruin if we fall 
from grace. Heb. vi. 4, 6. 

It has been esteemed one of the most difficult problems in 
theology, that man, being holy, could sin and fall. But Eve 
could not have done it if she had not been deceived. But be- 
ing deceived, she ate, and incurred the curse, which was 
peremptory and unconditional, leaving no room for excuse or 
palliation. 

What induced Adam to eat we are not told, but the woman 
gave the fruit to him, and he ate, and thereby incurred the 
curse with her. In that moment the divine sentence fell 
upon both of them, by their becoming mortal and depraved. 

They could remain on earth for a time, as we do who are ly- 
ing under the same curse. 

The divine sentence was verified to the letter, in the 
fact that at that moment they became mortal or subject to 
mortality. 

The doubt that is harbored whether the penalty was death 
only, or other penalties also, is to disregard both the context 
and the law itself, for neither the law itself, with its sanction, 
nor the context, will allow any other interpretation. If other 
judgments might justly be inflicted, it does not alter the pen- 
alty itself, which was death, and only death. The whole code 
of divine revelation throughout both Testaments confirms 
this fact. The sacrificial death of the types, and the sacrifi- 
cial death of the Antitype for atonement, establish this posi- 
tion. If the death of Christ is e^very where held up as the 
propitiation, then death and death only was the penalty; else 
there is no atonement and no salvation. 

If it be asked, did not the transgression incur the desert of 
eternal punishment, and is not eternal misery inflicted for 
it in the case of the unredeemed? I answer, true; but these 
concessions do not change the law, nor add any thing to the 



GENESIS— CHAP. II. 17 

letter of the divine sanction annexed to it. For we can 
neither add nor diminish; His law is finished. As the sen- 
tence pronounced upon the woman differed from the sentence 
upon the man in several particulars, and both differed from 
the threatened penalty, we perceive, that the penalty did not 
contain all that their sin rendered them liable to, and justly 
deserving of. The woman was sentenced to the sorrows of 
parturition, and with subjection to her husband. Neither of 
which was laid upon Adam, whose sentence was different. 

As all these were incurred by their sin, and all differed from 
the penalty, we may learn, that the penalty did not contain all 
that their sin exposed them to; and also that different subjects 
might be made to endure degrees as the individual cases re- 
quired. But all must suffer death, the penalty of the law, 
which can not be broken. 

If then, all sinners deserve eternal death, although it be not 
in the penalty, it cannot follow, that one not imbued with 
moral evil, must endure the same if his circumstances be so 
different as not to require it, he being under the same law. 
Yet he need not suffer eternal death, which is neither in the 
penalty, nor required by the circumstances of his individual 
case; yet he must endure that which is the penalty, viz., death, 
by himself, or by his substitute without any possible escape. 
In other words, the righteous and infinite substitute need not 
suffer that eternal death which the sinner deserved, and which 
was not in the penalty. But in becoming their substitute 
and taking their law place under the penalty, he of necessity 
had to suffer the exact penalty of the law they had broken. 
Which seems to have been what was by the Lawgiver 
deemed requisite under the circumstances. What cause then 
have we to admire the wisdom and goodness of the Lawgiver 
in so gloriously providing for redemption, and making it pos- 
sible. If the Lawgiver inserted nothing but death in the pen- 
alty, in order that the substitute might endure it, then those 
persons who add to it both spiritual and eternal death, making 
the endurance of the penalty impossible to the substitute, are 
doing what they can to darken counsel, and to throw obscu- 
rity over a plain subject. 

When the penalt}^ was annexed to the law of Paradise the 
Divine Lawgiver had reference to the propitiation of Christ, 
and put into the penalty what ought to have been in it; and not 
what the transgression deserved, for then atonement and sal- 
vation had been impossibilities. 

The precept might have been given without the penalty, as 
in parallel cases. Exod. xx. 3, 17. Lev. xxiv. 12-14. 

Had there been no penalty annexed to the prohibition, the 
2 



18 GENESIS— CHAP. II. 

price that would have been demanded of the surety would 
have been the same. Annexing the penalty did not change 
the result; the Lawgiver demanded just the propitiation that 
divine justice required — neither more nor less. When he 
annexed the penalty, he knew what its amount was just as 
well as he knew afterward. But annexing the penalty threw 
light upon the sacrificial code, and assists man's understand- 
ing of the whole subject. 

An ex post facto law is unobjectionable in the divine gov- 
ernment, because the divine government is perfect. An ex 
post facto penalty will be just the same with a prce facto 
one; and therefore in the divine government may either pre- 
cede or succeed the transgression. Num. xv. 32-35. 

The penalty annexed was not what Adam and Eve incurred, 
nor what the serpent incurred. Gen. iii. 14, 15. And it was 
not what the surety incurred; for he suffered what was not in 
the penalty, in the painful manner of his death on the cross, 
in the hidings of the Father's face, in the ignominy of his 
death between two thieves, in the previous scourging, his 
mock robes of royalty, his crown of thorns, his reed, and 
the sad gloom of the sepulcher. All these he suffered in ad- 
dition to the penalty; because whatever was proper had to be 
laid upon him, but what was in the penalty seems to have 
been still more indispensable. Matt. v. 18. 

The Mediator then did suffer the exact literal penalty of the 
law when he endured the death of the cross. But he suffered 
it as a substitute for man — sinful man, which verified the di- 
vine word, and maintained divine justice. 

As so much has been said that is calculated to obscure this 
subject, and to prejudice the minds of Christians, I suggest 
the following passages for satisfaction: Isa. liii. 8-12. Dan. 
ix. 26. Eom. vi. 3-11. 1 Cor. xv. 3. Gal. iii. 13, 22, 27, 28, 
29. Eph. i. 2-7. 

Since nothing but the literal penalty of the law would sat- 
isfy the justice of God, the Son took on him the very man- 
hood, that he might suffer death; and suffering in union with 
the infinite attributes of the divine nature allied to it, the 
death became of infinite value, and i nfinite efficacy; for sin 
being against the infinite Sovereign, and against his com- 
mandments, was rendered an infinite evil, and deserving an 
infinite punishment, such as eternal misery. The death of 
Christ was such an infinite atonement, or was of infinite 
value and efficacy. Although the sinner could not meet this 
demand of justice without enduring it eternally; yet the in- 
finite person, suffering death on the cross, made atonement 
for the finite sinner of infinite value and efficacy, w r hich there- 



GENESIS— CHAP, II. 19 

fore canceled the sinner's debt, and freed him from his in- 
finite load of guilt. And it had this efficacy because he was 
infinite, and because the very penalty he endured was the 
very death of the sanction; and his blood cleanses from all 
sin. 1 John i. 7, 9. 

It must therefore excite our wonder that divines have ever, 
and so long, doubted whether Jesus really suffered the literal 
penalty of the law, when the evidence is so clear. If when 
there is no law there is no transgression — no penalty, then the 
want of any penalty besides death, denies any. So if the 
furniture were removed from a house before the priest detected 
the leprosy in it, the furniture was not rendered unclean. 
Lev. xiv. 36. 

Besides, the death penalty was a sacrificial death — a bloody 
death; as it is written. Without shedding of blood is no remis- 
sion. Heb. ix. 11-28. If, therefore, the sacrificial death of 
Jesus made the atonement, then death was the penalty of the 
law. We can make nothing else the penalty without violat- 
ing. Deut. iv. 2. Kev. xxii. 19. 

24. Therefore shall a man leave his father and his 
mother, and shall cleave to his wife, and they shall be 
one flesh. 

The union of husband and wife into one inseparable pair is 
too deep a im^stery for the faith of some, and they never re- 
ceive it; but they retain and manifest their unbelieving char- 
acter. It is, however, always acknowledged by the pious in 
all generations, and under both dispensations. Unity in the 
flesh has various meanings. In the marital relation it is called 
affinit}'; in relations by birth it is called consanguinity. All 
the human family are one flesh, as identical with human na- 
ture. The union of the marital relation between husband and 
wife is the nearest of all relations among mankind, for it super- 
sedes — overcomes all others, because it is the nearest of all; 
and so renders the parties a unity, and which cohabitation is, 
by it, rendered lawful and a duty; yet relatives of either party 
are, by it, prohibited from the marital relation more perempto- 
rily than they are by consanguinity. But both prohibit it. 

This is unavoidable, if one flesh means anything. This pro- 
hibiting of marriage by affinity does not only endure during 
the life of one of the parties to the marital relation, but remains to 
the survivor. This is proved by several Scriptures; for when 
John the Baptist reproved Herod for his unlawful marriage 
with Herodias, no mention is made of Philip being yet alive. 
This shows that the crime of Herod was that of incest which 
equally obtained whether Philip was alive or not. Matt. xiv. 



20 GENESIS— CHAP. IT. 

4, and 1 Cor. vii. 11. There was no need of mentioning Phil- 
ip's living. 

This unity also throws light upon the doctrine of the Trinity; 
for if Adam and Eve could be one flesh by the marital rela- 
tion, then the three infinite persons of the Godhead may be 
one God by a greater, even by an eternal union. If Christ and 
his disciples can be one by the covenant of redemption, he 
having manhood as welt as they, and also by the Holy Spirit 
being in him and in them, we perceive that this union that is 
spoken of the Trinity, is no anomaly in the Scriptures, seeing 
that the Scriptures speak of a variety of unities. 

The members of the invisible church of all ages are one 
brotherhood, one spiritual kingdom, one redeemed host, one 
spiritual household. The Lord Jesus prayed that they might 
be one, as he and the Father were one; that the fraternity of 
the brotherhood of Christians might be complete and enduring; 
for the unity of the Father and the Son was both complete and 
enduring. Although all the various unions spoken of are in 
some degree alike, they cannot be the same with the union of 
the Trinity, which must stand alone, as no finite can be like 
infinite. 

It must appear preposterous for any one to oppose the doc- 
trine of the Trinity, seeing we all know that millions of per- 
sons make one nation, two persons make one pair, many per- 
sons one family, twelve men one jury, three hundred persons 
one congress; different syllables make one word, several let- 
ters make one word. To constitute one pair is impossible 
without different individuals. 

"When any thing is so plain men ought to be ashamed to 
cavil at it. One constituted by many is our national motto. 
But wicked men must fill their cup. There is no other way 
of constituting a corporation but by uniting several , persns 
into one body, nor a duality without two individuals, nor a 
Trinity without three, nor a hybrid, nor an amalgam without 
the combination of more than one. Is there no truth nor 
philosophy in language when it uses the words, union, duality, 
trinity, hybrid, amalgam? Is a mulatto one man or more? Is 
a jury twelve juries and twelve panels, or twelve men and 
one panel? 

Thus the Bible is sustained by universal reason and common 
sense. But infidelity has no support. 2 Sam. v. 1; xix. 
12. 13. Rom. xii. 4, 5. 1 Cor. xii. 12, 14-20, 27. Eph. i. 
23. Ezek. xxxvii. 16, 17, 19, 22, 27. 

Finally, it must be recollected that the various unities, re- 
ferred to in this discussion, are not the same as the unity 
of the persons of the Godhead; yet they show conclusively 



GENESIS,— CHAP. III. 21 

that many in unity is no anomaly. Three persons in the God- 
head, are not three and one in the same sense, but three per- 
sons and one God. If they were called three and one in the 
same sense, there might be some more excuse for objection. 
But as they are said to be three persons and one God, it affords 
no more ground for objection than does the motto, E pluribus 
unum) or than Xerxes' army was one army, although consist- 
ing of two millions of men. ]STo one has ever disputed that 
one army might consist of two millions of men. Neither are 
the several unities referred to like one another. 

This union between husband and wife is indissoluble, in so 
much that man can not dissolve it. God has enacted this per- 
manency, that nothing besides incontinency of one of the par- 
ties, rendering such party infamous, can be made a just ground 
for divorce. If husband and wife separate for any other cause, 
they must remain single, or become reconciled: for neither 
can marry any other. 1 Cor. vii. 11. 

That this is the moral law concerning this union, both in 
relation to affinity and consanguinity, appears in both Testa- 
ments. Lev. xviii. 6, 16, 17. 2 Sam. xx, 3. Amos ii. 7. Matt. 
xix. 5, 6. 1 Cor. vi. 16. Mark x. 8. Mai. ii. 15, 16. ; 

The legislation of civil rulers in opposition to the moral 
precepts of the divine law, is plainly impious; and involves 
the guilt of adultery. _ Matt. v. 32. 



CHAPTER III. 

Verse 1. Xow the serpent was more subtile than any 
beast of the field which the Lord God had made. 

Subtile — cunning, insinuating. It is not necessary to sup- 
pose that he was really any more cunning than any other, but 
seemingly so; for things are often spoken of in the Scriptures 
as being what they seem to be. Before the curse came upon 
the earth, the serpent had no such evil character as since the 
curse; but innocent and harmless as the dove. 

6. And when the woman saw that the tree was good 
for food, etc. 

It has been difficult to conceive how our first parents, being 
holy, could sin. But as we have the fact, it is not necessary 
to inquire into the philosophy be}^ond what is given. Enough, 
however, is given us. Eve was deceived, and the woman being 
deceived was in the transgression. The curse had to be vis- 
ited upon her because she transgressed. Her being deceived 



22 GENESIS— CHAP. III. 

did not excuse her. Eom. ix. 15-20. 2 Thess. ii. 11, 14. Prov. 
xvi. 1, 2, 25. Gen. vi. 5. 

7. And the eyes of them both were opened, and they 
knew that they were naked. 

The curse came upon them instantly: their guilty shame, 
and hiding themselves prove it: to this day the criminal hides 
himself. 

14. And the Lord God said unto the serpent, Because 
thou hast done this, thou art cursed above all cattle. 

The beasts of the field, not understanding moral subjects, 
are not considered moral agents, nor accountable creatures. 
But as the curse has come upon the ground, and upon every 
thing pertaining to it, for this sin, we know that the judgment 
is just, for God is just, infinitely just. 

If labor were laid upon man as a curse, we know that many 
beasts, as camels, oxen, and horses, labor no less. Adam, or 
man, being the visible head of creation, and representing them, 
they have to partake of the curse of labor and death as well as 
he. Why do beasts suffer death, the literal penalty of the 
law? 

15. And I will put enmity between thee and the 
woman, and between thy seed and her seed: it shall 
braise thy head, and thou shalt bruise his heel. 

If we know that this enmity to this day is between man and 
the serpent tribe, then we know who was intended in this divine 
sentence: we know it was not the monkey, but the noxious 
reptile. And if any one thinks it was the monkey, we know, 
by that fact, that he is mistaken. 

There is a fond propensity in some to indulge an unchast- 
ened imagination in inflating the solemn and ponderous words 
of divine revelation, until their gravity is so diminished that 
they are ready to be blown away and dissipated. 

As this was a judgment and curse pronounced upon the 
serpent only, who received his sentence before they received 
theirs; for as he' was the first in the crime of their eating, it 
was in order to pronounce sentence upon him first, who only 
could be concerned in it; it is, therefore, natural that they 
should seem to have paid no attention to it: as it may be that 
they did not hear it; at least it does not appear that they heard 
it. They had enough to do with their own affairs. 

The same enmity that was put between the serpent and the 
woman, was also put between his seed and her seed, or between 
the descendants of both: the children of man were to crush 



GENESIS— CHAP. III. 23 

the head of the serpent; and the offspring of the serpent were 
to bruise the heel of the children of man in bruising their 
heads. This sentence is literally fulfilled at this day: which 
leads us to inquire, whether the judgment were not likewise to 
be interpreted literally? And it will assist our inquiry to re- 
member that the literal serpent only has descendants or seed. 
Kevelation nowhere speaks of the seed of the great adversary. 
It is written, That dragon fought, and his angels; but those 
evil angels are never called his seed. It is true, the children 
of the devil are mentioned, but only in the sense of their dis- 
position as wicked men, who are really the seed of the woman. 
1 John iii. 10. In this are manifest the children of God and 
the children of the devil in a figurative sense: which are all 
men, and the seed of the woman. 

The enmity that is pronounced between the woman and the 
serpent was to be equally between the seed of both, just as we 
perceive it to be at this day. It will not do, then, to infer that 
the seed of the woman means Christ; for it would scarcely 
seem congruous to suppose that this enmity was infused into 
him, as we must suppose if we understand him to be the seed 
referred to in the curse, as some incautiously have done. 

If, however, no inspired writer has given any sanction to 
this modern interpretation of this curse upon the serpent, 
making it to have been the first announcement of the Messiah 
to our first parents, and to the world, it must appear to be 
without any adequate support. While no inspired writer has 
favored us with the knowledge that the Savior was intended 
in this passage, we may not so understand it. Moses spake of 
a prophet to be raised up in Israel like unto him. And this is 
interpreted to us, in the book of inspiration, to mean Christ. 
Acts vii. 37; iii. 20-22. And seed in the promise made to 
Abraham — Gen xxii. 18 — is by the inspired writers interpreted 
to refer to Christ. Gal. iii. 16. If seed in the curse upon the 
serpent is nowhere so interpreted, we may believe that there 
was reason for the omission. 

Unsupported and unauthorized interpretations of revelation 
are at least suspicious. But for such unauthorized interpreta- 
tions, commentators had never made the word seed in the curse 
upon the serpent to mean the Lord Jesus; nor would the trans- 
lators of the Bible have made Eve say, in Gen. iv. 1: I have 
gotten a man from the Lord; nor have made the apostle say, I 
could wish myself accursed from Christ, Kora. ix. 3; nor w r ould 
commentators have made the death penalty to include both 
spiritual and eternal death, so as to make it impossible to show 
that the surety endured the penalty of the law; or that the sal- 
vation of sinners can be accomplished by what he did; when 



24 GENESIS— CHAP. III. 

by not so wresting the death penalty the accomplishment of 
their salvation is clear, and without embarassment. 

If this passage concerning the seed of man, and the seed of 
the serpent, be taken literally, it is obvious enough; but if it 
be construed as including Satan and the destruction of his king- 
dom by the crushing of his head, the subject is darkened. If 
this newly-infused enmity between the snake and the woman, 
and between the offspring of both, be interpreted literally, it is 
sustained and verified by facts, at this day, in the antipathy be- 
tween the two races. 

But enmity infused into Christ is not agreeable to what we 
are taught of the Lord from heaven who is to subdue Satan's 
kingdom by his benevolence and grace, by which he wins 
them over to his standard, sanctifies them by his Spirit, and 
cleanses them from sin by his blood. But what has enmity to 
do in this work of grace? But as this application of the curse 
upon the serpent rests upon mere imagination, having no real 
support, it^can not be maintained: we have no right to main- 
tain it. Several other difficulties also will be found insuper- 
able. The passage not only omits to say anything about 
Satan, but inserts what is utterly inconsistent with that inter- 
pretation. 

" Cursed art thou above all cattle, and above every beast 
of the field." Now, why is he so classed with the beasts of 
the field, unless he was one of them? 

"Upon thy belly shalt thou go.'' It is easy to see that 
this has no application to Satan, for he does not crawl like a 
snake. Therefore, it is obvious, that the curse regards the 
serpent, or snake, and him only. 

"And dust shalt thou eat all the days of thy life." The 
snake crawling upon the ground is continually stirring the 
dust, and inhaling it. But this has no relation to Satan. How 
clear then has the Scripture made this point! Surely the 
wa}'faring man, though a fool, shall not err therein. 

" All the days of thy life." If this language is entirely in- 
applicable to Satan, who has no days of his life — for it is not 
measured by days — then we have another demonstration of 
the correctness of our construction of the passage. 

No one has a right to put a fanciful and unsupported con- 
struction upon a passage of Scripture; for if it can not be 
proven by revelation, it may be a falsehood, however strong 
may be his belief of it. Those who have supposed that they 
saw, in this text, a promise of our Savior to our first parents, 
have not well considered the subject; or they would not have 
thought of looking for the announcement of the most rich and 



GENESIS— CHAP. III. 25 

glorious treasure of the gospel wrapped and concealed in the 
curse pronounced upon the serpent. 

No man may make fanciful interpretations of Scripture, 
drawing upon his own imagination: for God's word may not 
be so trifled with; for this would open the door to all heresy, 
all error, and all fanaticism. The priest's lips should keep 
knowledge, and they should seek the law at his mouth; for he 
is the messenger of the Lord of hosts. Mai. ii. 7. Matt. xv. 
14. Isa. iii. 20. Jer. xxiii. 28. 

Suppose it obvious to us, that the serpent was not of himself 
competent to the conversation ascribed to him, but needed in- 
spiration or supernatural assistance, who is competent to sup- 
ply the seeming deficiency? Had we not better sa}^ If our 
Father has not seen it meet to explain this point to us, then the 
explanation is not needful for us: Even so, Father; for so it 
seemed good in thy sight. 

Many points may be thus left for the exercise of our faith. 

22. And the Lord said, Behold, the man is become 
as oee of us, to know good and evil. And now, lest he 
put forth his hand, and take also of the tree of life, and 
eat, and live forever. 

Our need of a divine guide, in divine things, plainly appears 
the moment revelation ceases in explaining them. Had Adam 
and Eve eaten of this tree before they fell? If they had, why 
should not its virtue have been attended with immortality? If 
they did not eat of it before they fell,- nor afterward, how was 
the object of its creation accomplished, unless it accomplished 
that object by thus being a type of the Savior? 

23. Therefore the Lord God sent him forth from the 
garden. 

The means employed to protect the tree of life from the in- 
congruous approach of man after the fall, could have been as 
effectually employed to protect the other tree before the fall. 
But if they had been so employed the trial of man's obedience 
had not been made. 

The free agency of man, both before and after the fall, appears 
in both instances. Man was commanded to abstain in the first 
instance, and then was left to his own free agency; but in the 
other, he was not left to his free agency as to eating after the 
fall; but was driven from the garden, and the tree of life was 
guarded by angels with a flaming sword to prevent his ap- 
proach to it. 

These facts are of significance, showing that man in some 
things is left to his own free agency; and showing that the 
3 



26 GENESIS— CHAP. IV. 

divine Sovereign uses means to accomplish his purposes with 
his creatures, to induce them, or make them willing, to do his 
will. He used severe means with Pharaoh until he was willing 
to let the people go; thus treating him as a free agent. 

Some things can he accomplished by physical force; while 
others can be accomplished only by moral means, as the trial 
of obedience and the moral virtues, which require moral means. 
Deut. viii. 2. 2 Chron. xxxii. 31. Gen. xxii. 12. 1 Pet. i. 7. 

The divine Sovereign controls the whole universe and every- 
thing in it, just as he pleases. Ps. cxxxv. 6. Some things he 
controls by physical force, and some things he controls by 
moral means: for having made man a moral agent, he controls 
him in many things by moral means, dealing with him as with 
a moral agent; not governing him by physical force only, as 
Arminians suppose that he must, if he controls him at all. 



CHAPTER IV. 

Verse 1. And Adam knew Eve his wife; and she 
conceived, and bare Cain, and said, I have gotten a 
man from the Lord. 

"Our English translation here seems indefensible, because I 
can not find any one text where the Hebrew particle eth signi- 
fies from, as Eve is made to say, [from the Lord.'" — Dr. Park- 
hurst. Mr. Geddes interprets it as, "I have acquired a god- 
like man-child." Of which Dr. Parkhurst remarks, "But 
surely the incommunicable name Yahveh must not be de- 
graded to the sense of godlike." 

If our version of this passage, by the consent of learned 
men, be involved in so much obscurity, it must appear that it 
does not give the sense of the original, but mistakes it. 

In endeavoring to ascertain the true sense of the passage, it 
is necessary to consider, that, whenever a word is used in a 
sense that is new, it is indispensable that the context contains 
it, and that the subject requires it. 

If this word during Eve's life was in use only as a common 
word in the Hebrew language, and not appropriated nor used 
as a name for God, Eve, therefore, could not have used it as 
a name, but only a compound verb as it really was, com- 
pounded of being and will be, the van being placed in the 
word before the last radical. It was, therefore, an anachron- 
ism for the translators to make Eve use it as a divine name; 
for it was not known nor used for a divine name, until it was 



GENESIS— CHAP. IY. 27 

given to Moses as such, more than two thousand years after- 
ward, Exod iii. 13, 14. Hear Dr. Park hurst again: '"Eve on 
the birth of her first-born, says, I have gotten the very, or, 
even Jehovah, referring to the evangelical promise — Gen. iii. 
15 — which promise, however, it is plain from her mistake, she 
did not perfectly comprehend. " But as she did not refer to 
Gen. iii. 15, nor to any other promise, she is free from the 
charge of that mistake. And we can easily believe that she 
was clear of it; for, if the word in her day was in use only as a 
verb, she could only use it as such. See Exod. iii. 14 and vi. 
3, when it was appropriated as a divine name, and first used as 
Such. If the word be used in the second chapter of Genesis 
as a divine name, it will be recollected that Moses wrote the 
Pentateuch aTter this divine name was announced to him by 
revelation; and the Israelites had become acquainted with it 
before the Pentateuch was written; and when the people saw 
it in the Pentateuch, it was familiar to them. 

In discussing this subject, Dr. Parkhurst says, "But after 
repeated and attentive consideration, I think Mr. Hutchinson 
is right in making this divine of ic the essence, and the 
particle ene existing.' 7 If these learned men so thought, 
then they were much perplexed with this subject, and were 
far from comprehending the language of Eve; to show which 
was my object in quoting them. From the fact conceded by 
them that this word is compounded of the participle being, and 
the future tense will be, and as it had not then been appropri- 
ated as a divine name, then Eve could have used it as a com* 
mon word in the Hebrew language, and in its natural significa- 
tion, as there is no reason to doubt she did. And then the 
passage will be cleared of all the mists that have been thrown 
upon it, and its sense become entirely evident, viz: I h eve got- 
ten a man that being wi I be : I have gotten what w 11 be a man. 
The reason of her so expressing herself will readily appear, if 
we reflect that she would naturally be grieved with the appre- 
hension that her posterity were to be of such a diminutive 
size as her babe showed, instead of the more worthy and re- 
spectable stature of Adam; for she had not then become 
familiar, as we have, with the offspring of the various races of 
creatures growing and attaining the size of their ancestors. 
But being informed by her husband that Cain would not re- 
main such a diminutive dwarf, but, if he lived to maturity, he 
would attain to the fullness of his father's stature; and learn- 
ing this pleasing fact, it was natural for her to express her ex- 
ultation in the very terms that she did. 1 have an offspring, 
which, though he be a diminutive dwarf, will ultimately be a 
man of respectable stature. 



28 GENESIS— CHAP. IV. 

There is another instance of this word used in its natural 
sense > that is quite relevant and significant. Solomon, in 
showing that a fallen tree lies and continues in the place in 
which it falls, says, "In the place where the tree falleth, there 
it shall be," that is, there being, it shall be, alluding to its con- 
tinuance. Eccl. xi. 3. 

The use, therefore, of this compound verb as a word in the 
Hebrew language, as Eve used it, is sufficiently established. 
It is surprising that so many comprehensible passages of the 
Scriptures should so long have been misunderstood by the 
church. Among the causes of this darkness may be reckoned 
the error of expounders, mistaking the curse upon the serpent 
for a promise of the blessed Savior. 

Another cause was the neglect of chronology, in giving to 
the word IEVE (ieve) a sense in Eve's life, which it acquired 
twenty-three hundred years afterward. Another was drawing 
upon imagination for expositions, instead of biblical science. 

Until expositors of the Scriptures shall correct these habits, 
we need not expect the current of biblical criticism to run 
clear. 

7. If thou doest well, ehalt thou not be accepted ? 
and if thou doest not well, sin lieth at the door; and 
unto thee shall be his desire, and thou shalt rule over 
him. 

The word sin is sometimes used for sin-offering. He who 
knew no sin, was made sin (sin-offering) for us. 

As Cain was the first-born, the rights of primogeniture were 
his. His younger brethren were to look up to him as servants 
to their lord. Chap, xxvii. 29, 40. 

16. And Cain went out from the presence of the 
Lord, and dwelt in the land of Nod, on the east of 
Eden. 

At this early period those districts of the country about the 
residence of man may have had names; but if not the historian 
could use those names which they afterward acquired, as Lord 
is used in the history of times twenty-three hundred years be- 
fore it had the sense in which it is there used. Gen. ii. 4. 

17. And Cain knew his wife; and she conceived, and 
bare a son. 

It is not here taught that he found his wife, or became ac- 
quainted with her, in the land of Nod. But it is said, as in the 
first verse, he knew her, had carnal knowledge of her. She was 



GENESIS— CHAP. V. 2^ 

a daughter or granddaughter of Adam. Cain at this time may 
have been two hundred } r ears old. When their lives were 
hundreds of years, they did not marry young, but were some- 
times over one hundred years old. We may not conclude that 
events were as near together in time, as they appear to be in 
the narrative; for a short narrative may extend through a long 
period of time. 

After being a fugitive and a vagabond for many years, he 
may have returned and married a daughter of Adam, and took 
his wife to the land of Nod to which he emigrated, which lay 
north of Midian and east of the Euphrates. 

26. And to Seth, to him also there was born a son; 
and he called his name Enos: then began men to call 
upon the name of the Lord. 

Then began men to meet in the name of the Lord; for pre- 
vious to this period every man worshiped alone; but now 
they came together in the name of the Lord — met for social 
worship. The Hebrew Tcra, means to convene as well as to 
call. 



CHAPTER V. 

Yerse 3. And Adam lived a hundred and thirty 
years, and begat a son in his own likeness, after his 
image; and called his name Seth. 

If Adam begat a son in his own likeness, and after his image, 
that son must have had both a body and soul, or he would not 
have borne Adam's image as a human being. 

If the soul of Seth was not descended from his parents, but 
was a separate and independent creation, and added to his body 
at some period before birth, as some imagine, then Adam did 
not beget a son in his own likeness; for the mere body would 
not constitute the likeness of him who consisted of both soul 
and body. If the soul of Seth were not propagated as well as 
his body, then it will follow that in his most essential nature 
he was not begotten of his parents — was not their offspring. 

It will also follow that Adam was not the federal head of 
any of the race; and that they did not, and could not fall with 
him in his first transgression. Horn. v. 15. 1 Cor. xv. 21, 22. 
It will also follow that if the first Adam were not the federal 
head of the race, so that they should partake both of his nature 
and his fall, then the second Adam can no more be a federal 



30 GENESIS— CHAP. V. 

bead to his spiritual seed; for the federal headship of both is 
shown to be similar in the fifth of Romans. 

It will also follow that we did not sin in Adam, and could 
not if our souls have been created since the fall. 

It will also follow that Levi did not pay tithes in Abraham, 
and was not in his father's loins when Melchizedek met him, 
as is affirmed. Heb. vii. 10. 

It will also follow that Gen. ii. 1, which affirms that creation 
was finished at the end of the sixth day, is not true. 

It also must follow that Exod. xx. 11, which affirms that 
all the souls existing in the days of Moses were created in the 
first week, is not true. 

And it will farther follow, that if the work of creation has 
been in progress ever since the races of man and other animals 
have been in existence, then there was no ground for the Sab- 
bath in all this period; because the work of creation, respect- 
ing our dynasty, has been still in progress; and there will be 
no ground for it, and consequently no Sabbath, until the last 
spirit shall have been created. 

Neither is it necessary to adopt the opinion of Watt's Indian 
philosopher, " That souls were brought into actual develop- 
ment on the sixth day, and deposited in a warehouse, to be re- 
served for future demand;" but that they were created as every 
plant was, with its seed involved within itself for future de- 
velopment. Acorns created on the third da}' were not laid up 
in a granary to be continually dealt out while the vegetable 
kingdom continues. 

If each plant could so have its seed involved in itself, then 
we can have no difficulty in believing that the same infinite 
Creator coukl, in like manner, involve the posterity of every 
race of animals in their first ancestors. 

It would seem to be prudent, at least, for those who oppose 
the doctrine of the propagation of souls, to inquire of them- 
selves, whether their opposition does not proceed from a doubt 
of its possibility for the Creator to provide for their develop- 
ment in this way. If this be its origin it is infidelity. 

This doctrine of the propagation of souls no more infers ma- 
terialism, than does the doctrine of their subsequent creation. 
Creation being a work of Omnipotence, would seem to imply a 
subject for that power to be exercised upon. But Omnipotence 
does not need that previous subject: for all existences besides 
himself have been created from nothing. 

What other ground of opposition to this doctrine of propa- 
gation is even snpposable? Jf those in opposition have no 
other ground, then they have none at all, or what is 
worse than none. For to reject the doctrine of the soul's pro- 



GENESIS— CHAP. V. 31 

pagation, because it is believed to be impossible, infers unbelief 
in the divine attributes. Seeds, in the vegetable kingdom, are 
quite different from the bodies that produce them; and yet 
they are propagated from those bodies. But the souls of men 
are not so unlike the souls of their parents. 

The author of these comments has not supposed that the 
souls of offspring are derived from the bodies of their parents; 
but he believes, that as their parents consist of both soul and 
body, their offspring are derived from both the soul and body 
of their parents, as the infinite Creator has provided for. 

Inferior animals are also compound beings, consisting of 
both body and spirit. Must their spirits also be separate and 
distinct creations? and thus the work of creation in this 
dynasty be ever continuous? 

If they had not spirits as well as bodies, they could not be 
serviceable to man, as their Creator eviaently intended them 
to be; for we see that intelligence is indispensable to their 
being serviceable. But their souls or spirits terminate exist- 
ence with the life of their bodies. 

Solomon uses the same appellative for the spirit of a beast 
that he uses for the soul of a man. Eccl. iii. 21. 

That beasts have intelligence, and therefore have spirits, is 
proved by the prophet, "The ox knoweth his owner, and the ass 
his master's crib." Isa. i. 3. 

We are too little conversant with the evanescent subject of 
spirituality to pretend to give it in all its details; and we may 
not dogmatize upon any subject. But what revelation plainlv 
teaches us we know. And if it plainl}' teaches that creation 
was finished in six days, then we know that it was so finished; 
and has not been progressing in our dynasty since. Gren. i. 11; 
ii. 1, 4; v. 3. Exod. xx. 11. 

If such errors and such confusion have resulted from the 
gratuitous comment, that the curse upon the serpent was an 
announcement of Emanuel, it may teach us that fanciful and 
gratuitous expositions of the word are highljr criminal, as well 
as injurious. The expositor may not teach what he does not 
know, for he can not. 



32 GENESIS— CHAP. VI. 



CHAPTER VI. 

Verse 2. That the sons of God saw the daughters 
of men that they were fair; and they took them wives 
of all which they chose. 

Sons of God — pious men. Daughters of men — daughters of 
the wicked, impious women. These irreligious marriages cor- 
rupted private families, and thus accomplished the degeneracy 
of that generation. The pious, who should have been the salt 
of the earth, had lost their savor by these ungodly alliances; 
so that their posterity could not be trained in the nurture and 
admonition of the Lord; an ungodly mother not being compe- 
tent to this evangelical duty. 

5. And God saw that the wickedness of man was 
great in the earth, and that every imagination of the 
thoughts of his heart was only evil continually. 

The word man includes the race. And the corruption which 
commenced in the fall, being so early in man's history, being 
at the very root, contaminated all the human family. If man 
at the fall lost his holiness, then he was only unholiness and 
depravity in his soul. At the fall the change from holiness to 
depravity was entire. There was in him no love to God, no 
true repentance nor faith; for these are evangelical graces. At 
the fall depravity was total — complete, t. e., as to the total 
want of holiness toward God. There was in him nothing that 
was pleasing to God; because every thought of his mind was 
evil. He that opposes this doctrine of total depravity opposes 
his Maker. If in mercy the Lord has put some natural virtues 
in fallen man, as industry, sobriety, honesty, the} r are good in 
the sense that they are useful to societ3 r , as are dew, and rain, 
the faithfulness of a dog, the strength of the ox; but they have 
no relation to holiness, for this relates to God and infers love 
to him, and delight in him. 

These virtues are denominated natural or carnal, because 
they exist in the natural man, for his selfish and worldly- in- 
terests, as the Lord said, "All their works they do to be seen 
of men, or to have the praise of men." They can be practiced 
without piety. 1 Cor. xiii. 1, 3. Titus iii. 8. 

This is the reason why the plowing of the wicked is sin, 
Prov. xxi. 4; and why the sacrifice of the wicked is abomina- 
tion to the Lord, Prov. xv. 8; and why his prayer shall be 



GENESIS— CHAP. VI. 33 

abomination, Prov. xxviii. 9; and why an evil tree can not 
bring forth good fruit. Matt. vii. 16-18; xii. 34, 35. 

If every imagination of the heart bedevil, then the whole man 
is evil, for the heart is the seat of what relates to moral char- 
acter; for it is with the heart that man believeth unto right- 
eousness. Acts viii. 21. Rom. x. 10. 

If, without faith it is impossible to please God, then an un- 
converted man can not do anything that is good in the sight of 
the Holy One; everything he thinks, says, or does is sin. 
Speaking of man as he is in himself, the prophet says, "We are 
all as an unclean thing, and all our righteousness are as filthy 
rags," Isa. lxiv. 6. 

This too is the ground of the sinner's inability, the ground 
of his entire dependence on God, and on his grace for salvation. 
John vi. 64, 65; xv. 5. Prov. i. 28. Gal. 5. 17. 

6. And it repented the Lord that he had made man 
upon the earth, and it grieved him at his heart. 

What is revealed we ought to endeavor to understand in its 
object and purport. Else how will it be useful, and its pur- 
pose be accomplished? It is true that some passages may 
contain incomprehensible things to teach us humility, to 
humble us in the dust, and remind us that Jehovah, his ways 
and thoughts are above us, as the heavens are above the earth. 
This, and other practical lessons which they teach, we should 
diligently receive. 

The difficulties of this text are neither few nor small, and are 
increased from the fact that revelation denies God's repenting. 
As he can not repent in the full sense of repentance, sorrow of 
heart, as sinners must repent, is obvious enough. And that 
he does repent in some sense is equally obvious; so that both 
are true, the negative and the affirmative. It is true that God 
is not a man that he should lie, nor the son of man that he should 
repent. Num. xxiii. 19. And that he does repent, in some 
minor sense of the term, is also obvious. From divine per- 
fections God can not repent in the sense in which sinners re- 
pent, for repentance in this sense infers a change of views, 
which can not be affirmed of God. But as the conduct of men 
often makes it necessary for God to change his administration 
respecting them, it shows no change in him; for he always in- 
tended to do so. As this change of conduct is one of the at- 
tendants of man's repentance, it is called repentance; a part is 
put for the whole. Such a change of administration does not 
infer any mutability in him; for it is a change of administration 
that he always intended to make when the conduct of men 
should require it. And he gave notice of it to Israel by the 



34 . GENESIS— CHAP. VI. 

prophet, " At what time I shall speak concerning a nation, and 
concerning akingdom, to build and to plant it; if it do evil in my 
sight, that it obey not my voice, then I will repent of the good 
wheiewith I said that I would benefit them." Jer. xviii. 9, 10. 

That he would repent of the good that he had promised, 
shows that his repentance is not like man's which is regretting 
evil, but only a change of conduct, a mere change of adminis- 
tration. As a change of conduct is a necessary attendant of 
repentance, and is here, by metonomy, called repentance, and 
when applied to him is always a repentance of good, although 
it is applied to good promised to men, or to afflictions threat- 
ened them. 

When God finished creation he looked upon it and pro- 
nounced it all good, Gen. i. 31; but as man had become wicked, 
he would remove them by the flood. It was his pleasure to 
place them upon the earth; but now it is his pleasure to remove 
them from it. Gen. vi. 7. He would do this, not because he 
had changed, but because they had changed. 

And as it is said that it grieved him at his heart, it is speak- 
ing after the manner of men to give them to understand that hi* 
displeasure at their conduct was deep and earnest. It is as 
difficult as it is important for man to conceive how deeply 
the Holy One of Israel abhors sin, and those who presump- 
tuously commit it. His word now shows it, and the day of 
judgment will declare it to a wondering universe. 

9. Noah was a just man, and perfect in his genera- 
tions: and Noah walked with God. 

As the sin which corrupted and destroyed that generation, 
was the being unequally yoked together with unbelievers, he 
would no more have been spared than others if he had par- 
taken of the same crime. But in his generations, or matrimo- 
nial alliances, he was without fault, or perfect in his generations. 
Gen. vi. 9. 

17. And, behold, I, even I, do bring a flood of waters 
upon the earth, to destroy all flesh, wherein is the 
breath of life, from under heaven; and everything that 
is in the earth shall die. 

Here the earth is shown to be the dry land, and the creations 
that pertained to it. Destroying these creations was destroy- 
ing the earth and the world. 2 Pet. iii 5, 6. Destroying the 
earth is not destroying the globe. So man, or all* flesh, is 
called the earth, verses 12, 13 of this chapter. And ungodly 
men of that generation are called the world. 2 Pet. ii. 5. 
This confirms the notes upon Gen. i. 8, 10. 



GENESIS— CHAP. VII. ? : 35 

We are likewise enabled to understand the limitations to be 
applied to the words, all and every; for neither all men nor 
all flesh were destroyed by the flood, as some of all were saved 
in the ark. 



CHAPTER VII. 

Verse 1. And the Lord said unto Noah, Come thou 
and all thy house into the ark; tor thee have I seen 
righteous before me in this generation. 

House means family. The righteousness of the pious patri- 
arch did not consist in the exemption from corruption or de- 
pravity of his fallen nature; but in the righteousness of faith, 
which only could consist with exemptions from the corruptions 
of his generation or their wicked life; for such as walk in the 
course of the ungodly have not faith. Jas. ii. 18. 1 John iii. 9. 

That his righteousness was the righteousness of faith — was 
that of Abraham, and other patriarchs — is shown by his being 
put in the same category with them. Heb. xi. 7, 8. 

4 # * # * And every living substance, that I have 
made, I will destroy from off the earth. 

"Every living substance" must have a limited interpreta- 
tion, and must except all that were in the ark, and all the fish 
in the sea. This limitation, under which such words as all and 
eve>y are to be taken, is generally applicable to them in the Scrip- 
tures. Adam said of Eve, that she was the mother of all 
living, although she was not the mother of anything living; 
Adam was living and she was living, the beasts were living, as 
well as the fowls of the air, and the fish of the sea, but she was 
the mother of nothing. Yet the declaration of Adam was sig- 
nificant, and expressive; for it was spoken prospectively, and 
would be true at some future time; and it is now, that all the 
race of human beings are descendants of Eve. It is. therefore, 
entirely obvious that words in the Scriptures are often used 
in a sense quite different from their common one, and yet their 
sense is evident from the context and parallel passages. Matt, 
vii. 8. 1 Cor. xii. 7; and notQS upon them. 

But wicked, ungodly men, who do not care to know the 
truth, will not learn w'hat is so clear and obvious. 

6. And Noah was six hundred years old when the 
flood of waters was upon the earth. 

The generations of man, from Adam to Noah, show clearly 



36 GENESIS— CHAP. VIII. 

the age of this dynasty at the time of the flood, making it 1776 
years. And as he was five hundred years old when he was 
commanded to build the ark, then he could not have been 
more than a hundred years in biiilding it. 

10. And it came to pass after seven days, that the 
waters of the flood were upon the earth. 

Seven days after Noah entered the ark, the rain commenced. 
See v. 4. 



CHAPTER VIII. 

Verse 2. The fountains also of the deep and the 
windows of heaven were stopped. 

There was not only rain but the fountains of the great deep 
were broken up. The whole was a display of supernatural 
power, in causing an unnatural pouring down of rain, and 
causing the waters of the sea to rush out on the continents, 
until the whole surface of the globe was submerged. But both 
the sources of the flood were stopped or suspended. 

3. And the waters returned from off the earth con- 
tinually. 

The waters returned to their bed — the oceans — after a hund- 
red and fifty days from the commencement. 

The rapid flow of such vast bodies of water from the oceans, 
over the continents, would naturally sweep away vast quanti- 
ties of the earth's surface, tearing down hills, and filling the 
valleys, and changing beds of rivers. And still greater would 
be the changes from the return of the waters; for the earth 
being softened by the waters tying over it for eight months, 
would render it still more subject to the influence of those 
rushing currents. It is, therefore, accountable that the garden 
of Eden and its rivers can not now be identified, for the whole 
face of the country, we expect, would be changed, with the 
location of rivers, lowering mountains and filling valleys. 

6. And it came to pass at the end of forty days, that 
Noah opened the window of the ark. 

Forty days from the time the ark rested. 

7. And he sent forth a raven, which went forth to 
and fro, until the waters were dried up from off the 
earth. 

Although the waters covered the earth, the raven would not 



GENESIS— CHAP. IX. 37 

need to return; for he, being of a different nature from the 
dove, being less timid, and could light upon the floating pieces 
of timber, would pick up food out of the water. 

13. And it came to pass in the six hundredth and 
first year, in the first month, the first day of the month, 
the waters were dried up from off the earth. 

Although the waters had subsided, and were no more seen, 
yet it was not deemed suitable for Noah to leave the ark until 
one month and sixteen days after, when the soil would be 
dried. We are interested with the calendar of this early 
period. A month was reckoned as thirty days, v. 3; making 
one hundred and fifty days, or five months from the com- 
mencement of the flood. And verse 13 shows that the flood 
was ten months and fourteen days upon the earth before it 
quite disappeared, and that Noah did not leave the ark until 
the twent} r -seventh day of the next month, on the seventeenth 
day, when the earth was entirely dry; so that he was one year 
and seventeen days in the ark. 

22. While the earth remaineth, seedtime and harvest, 
and cold and hoat, and summer and winter, and day 
and night shall not cease. 

There will be a general conflagration at the end of this dy- 
nasty — our world, when the whole that belongs to it shall melt 
with fervent heat and be consumed. 2 Pet. iii. 10. The 
opinion that the globe itself may be reserved for a new dynas- 
ty, after the entire removal of this is not improbable; for if, as 
some believe, that it has been the seat of six dynasties already, 
it may be the seat of more. If it should be the seat of more, it 
may be that sin will be unknown to them, as it probably was 
unknown to the previous dynasties. 



CHAPTER IX. 

Verse 2. And the fear of you and the dread of you 
shall be upon every beast of the earth, and upon every 
fowl of the air, upon all that moveth upon the earth, 
and upon all the fishes of the sea. 

All the lower creation were to be in subjection to man, and 
to have instinctive fear planted in their nature, which is a great 
favor to man. 



38 GENESIS— CHAP- IX. 

5. And surely your blood of your lives will I require: 
at the hand of every beast will I require it, and at the 
hand of man; and at the hand of every man's brother 
will I require the life of man. 

In the next verse the reason is given, viz: man was made in 
the image of God. And as this law, with the sanctification of 
the Sabbath was given before the ceremonial law, and was 
founded on man's nature, which is a reason that will always 
abide, we learn its perpetual obligation: capital punishment 
must be inflicted upon the murderer. He that sheddeth man's 
blood, by man shall his blood be shed. This does not mean 
that he who sheds a few drops without injury, nor he who 
takes blood humanely as a surgeon, but means that the mur- 
derer shall be executed. 

Man must prove his love, reverence and obedience to God 
by obeying his law; lest dumb beasts be moved of God with 
the spirit of destruction to slay the murderer. 1 Kings xiii. 
24; xx. 36. Acts xxviii. 4. 

Those who have the authority must execute the murderer, 
or contract their guilt. Deut. xix. 10; xxi. 8. 1 Kings ii. 31. 

We may do well to take notice of the word hand in reference 
to an animal that has none; and learn how to receive, and how 
to interpret the language of revelation. It seems not to be so 
material whether the language be literally correct as it is 
whether the true sense is conveyed. A beast can use its in- 
strumentality to slay a man as well as if it had hands. The 
hand of a beast, in such a connection, means the instrumentality 
of a beast; and the language is as intelligent, and the sense as 
obvious, as any other language could be; and as the object of 
language is to communicate ideas, the object is gained when 
language is understood. Such figures and metaphors are so 
common in the Bible that criticisms and objections against 
God are provided against. 

To express famine, the heavens are said to be brass, and the 
earth iron. Deut. xxviii. 23. For our God is a consuming 
fire. God is a rock. God is a man of war. Angels are called 
men, and men gods. Gen. xviii. 2. John x. 34. The tongue 
is a fire — a world of iniquity. J as. iii. 6. He that eateth me; 
this is my body; I am the bread that came down from heaven. 

If Papists run into idolatry, and worship bread and wine, 
because of this metaphorical use of words, they have no 
need of doing so, for the sense of these metaphors is entirely 
obvious, for the bread was three times pronounced bread after 
the prayer. 1 Cor. xi. 26-28. Besides, there was no need of 
supposing any change of the bread to make it his body; for 



GENESIS— CHAP. X. 39 

his body was bread. John vi. 50. , If he were bread, then his 
bodjr and the bread were identical without any change. If he 
were bread when he came from heaven, the bread would not 
need any change to become his body, seeing that was already 
bread. That the bread was not changed we know by our 
senses of seeing, feeling and tasting, besides our knowing it by 
revelation. 1 Cor. x. 16, 17. 

19. These are the three sons of Noah: and of them 
was the whole earth overspread. 

If all but Noah's family were destroyed, then it follows, of 
course, that they must furnish all its inhabitants. No other race 
could be in the earth. It follows also, conclusively, that In- 
dians, negroes and all others, now extant, have descended from 
that family. 

How the variety in the races has occurred is immaterial: we 
have both the facts of a single ancestry, and variety in the 
descendants. As Canaan, the son of Ham, was cursed, he may 
have needed marks to distinguish him from others, that the 
judgment falling upon the right ones, might be understood by 
men. Jf there had not been some mark set upon the descend- 
ants of Canaan, posterity could not at this day have seen the 
fulfillment of the curse. 



CHAPTER X. 

Verse 5. By these were the isles of the Gentiles 
divided in their lands. 

That there were no human beings on earth besides the family 
of Noah, will ever be true to the end of time. Verse 32. 

Besides, if the Africans are of a different ancestry than that 
of Adam and Noah, they are separate from all the blessings of 
the gospel of Christ; for he took upon him the seed of Abra- 
ham, that he might be a Savior to men. 

As the prophet claims Africans as subjects of grace, Ethiopia 
shall soon stretch out her hands unto God, Ps. lxviii. 31; and 
as we see them melting under the gospel of Christ, and bowing 
to his yoke, we can understand the subject better than Cuvier 
and the anatomists. Heb. ii. 14-17. 1 Cor. xv. 21. Rom. v. 
9-21. 

Those who have no interest in the first Adam will have 
none in the second. 



40 GENESIS— CHAP. XIV. 



CHAPTER XI. 

Verse 1. And the whole earth was of one language 
and one speech. 

A repetition of the same idea is often indulged by the in- 
spired writers, as I, even I, do bring. Gen. vi. 17. Dan. iii. 26. 

If the whole earth was of one language we can thereby per- 
ceive that they were of one tribe, of one race. Verse 6. 

5. And the Lord came down to see the city and the 
tower, which the children of men builded. 

The term children of men denotes their degeneracy, which is 
also evinced by the useless enterprise in which they engaged. 

The Lord came down. This is speaking after the manner of 
men, to impress upon men the truth that God attends to our 
affairs, as his being said to repent, shows his deep feeling upon 
the subject. 



CHAPTER XIII. 

Verse 1. And Abram went up out of Egypt, he, and 
his wife, and all that he had, and Lot with him, into 
the south. 

He went north from Egypt into the south, the south part of 
Canaan. 

3. And he went on his journeys from the south even 
unto Bethel. 

Frc*»* the south part of Canaan, where he first entered, he 
proceeuud to Bethel, going north. 



CHAPTER XIV. 

Verse 14. And when Abram heard that his brother 
was taken captive, he armed his trained servants, born 
in his own house, three hundred and eighteen, and 
pursued them unto Dan. 

These trained servants were such as were suitable for the 
military enterprise, being about one-fifth of his domestics, 



GENESIS— CH A?. XVIII. 41 

making the whole of them, the superannuated, the women, the 
children and all, about fifteen hundred and ninet}'. So numer- 
ous must have been his domestics, bought and raised, which 
belonged to this godly man, the father of the faithful. He 
holds to this day this honorable title. Who is the Father of us 
all, that Abraham our father has found. And if ye be Christ, 
then are ye Abraham's seed according to the promise. 

Had he not had this numerous family, he would not have 
been so suitable a person for setting up the kingdom of God 
upon the earth. And if there had not been domestics, bondmen 
under his control, the church would have been without order, 
and without government; for it is written, "I know Abraham, 
that he will command his children and his household after 
him. and they shall keep the ways of the Lord." Gen. xviii. 19. 

Abraham was the greatest slaveholder in the w r orld, and the 
best man, if we except Melchizedek. 

18 And Melchizedek king of Salem. 

The word Jerusalem contains the name of his kingdom, 
which shows where this man lived and reigned. 

We should have known by this passage that he was a king, 
and priest of the Most High. And we would have been con- 
tent with so much, but when the apostle adds more, we are 
thrown into inextricable confusion. 

That he was without father, mother, etc., does not relate to 
his genealogical record, is shown. Heb. vii. 8, for he w r as still 
living. To have been without beginning of days or end of 
life, respecting priesthood, is unintelligible; but when it is said 
that he liveth, the inspired writer using the verb in the present 
tense, he was living when the epistle was written, and did not 
die as the Levitical priests did. 



CHAPTER XVIII. 

Verse 2. And he lifted up his eyes, and looked, and 
lo, three men stood by him: and when he saw them, 
he ran to meet them from the tent door. 

These persons were messengers from heaven sent to Abra- 
ham. But he then did not know this, but took them to be men 
like himself. And the inspired writer calls them by the name 
of what Abraham took them to be. Hence we learn this prin- 
ciple of interpretation, that inspired writers often speak of 
things under the name of what they appear to be, although in 
reality he knows them to be something else. It is written 
4 



42 GENESIS— CHAP. XX. 

there came forth the ringers of a man's hand, and wrote on the 
plaster of the wall, Dan. v. 5, while it was such only in appear- 
ance. In like manner, John speaks of seeing a white horse, a 
red horse, and a black horse; and he speaks of them as realities, 
while they were only the appearances of such in a vision. 
The hospitality of the patriarch is worthy of imitation. 



CHAPTER XX. 

Verse 11. And Abraham said, Because I thought, 
Surely the fear of God is not in this place; and. they 
will slay me for my wife's sake. 

In some cases Abraham did not let his faith shine before 
men; and he had cause to be humbled when he perceived that 
this Philistine had a greater abhorrence of vice than he had 
believed. His excuse was insufficient: for his statement that 
she was his sister, meant that she was not his wife. 

12. And yet indeed she is my sister; she is the 
daughter of my father, but not the daughter of my 
mother; and she became my wife. 

The crime of incest had not obtained in the days of the 
patriarchs. In the first generation it could not obtain. As 
no law on the subj ect had been given, no sin would be imputed — 
no judgment follow. 

14. And Abimelech took sheep, and oxen, and men 
servants, and women servants, and gave them unto 
Abraham and restored him Sarah his wife. 

As a kind of satisfaction to Abraham for the disrespect 
shown him, the king of Gerar made presents to him of 
his property, sheep and oxen, and men servants and maid 
servants. This transferring of property-right in servants 
was common in society; and does not seem to have been 
esteemed any hardship; for the servants ran the chance of 
getting a better master, as well as of getting a worse one. 
Gen. xxiv. 50; xxix. 24, 29. This is not unlike the manner of 
giving men wives in some eastern countries: young women are 
sold or given to husbands at the discretion of parents only, 
and they think it no hardship. In this fallen world many 
curses from God's righteous hand have come upon it. Gen. 
iii. 17, 18, 19. 1 Cor. vii. 21. Gen. ix. 25. Josh. ix. 23, 27. 



GENESIS— CHAP. XXI. 43 

17. So Abraham prayed unto God, and God healed 
Abimelech. 

We are to love those who have done evil to us, and to do 
them good, and pray for them. 



CHAPTEE XXI. 

Terse 12. And God said unto Abraham, Let it not 
be grievous in thy sight because of the lad, and be- 
cause of thy bondwoman; in all that Sarah hath said 
unto thee, hearken unto her. 

A pious man must take his cross, deny himself, and bring 
fruit unto God. Abraham afterward learned this truth when 
he was called to offer Isaac as a burnt sacrifice to God. Here 
he is required, in a manner, to offer up Ishmael, or turn him 
out into the world, and to withdraw a father's protection, be- 
cause he was the son of a bondwoman. Although he was 
Abraham's son, he could not be a co-heir with Isaac. Being 
born a slave, put him in a different condition from Isaac who 
was free-born. 

This is God's law; and man can not change or repeal it. If 
poor, short-sighted man can not see the wisdom and goodness 
of the divine law, his ignorance should teach him humility, 
not rebellion. 

Sarah perceived sooner than Abraham, that the peace of the 
family could not be preserved with these two rival interests. 
And however grievous it was to him he must cast off his own 
son; for as he could not be put down to the place of a servant 
because he was a son, so neither could he be put up to the 
rank of a son because he was born a servant — born of a bond- 
woman: the only alternative therefore was to eject him from 
the family. 

The disposition shown by Ishmael and his mother showed 
clearly that the peace of the family required the sacrifice. 
Gen, xv. 4; xxi. 9. 

He that bringeth up his servant delicately, shall have him 
become his son at the length. Prov. xxix. 21. Hagar had en- 
joyed too many honors, and too many high privileges for her 
pride and wavward disposition to bear. If she had been meek 
and humble, and so trained her son, it might have been differ- 
ent. 

Those who regard God's word know whether all men are 
born equal. 



44 GENESIS— CHAP. XXII. 



CHAPTER XXII. 

Verse 12. And he said, Lay not thine hand upon 
the lad, neither do thou any thing unto him: for now 
I know that thou fearest God. 

A due attention to, the language of Scripture will teach us 
the rules of interpretation; and will teach us that the words 
are often to he received with limitation that is suggested by the 
subject. .Neither do thou any thing to him — and yet surely he 
might unbind him, and release him from the altar on which he 
was bound, verse 9. Such language, as all, every, all men, all 
the world, nothing, no man, etc., are often to be taken in a lim- 
ited sense. Such universal terms are used when, obviously, 
the sense is limited. Gen. xxxi. 29. 

Again, now I know that thou fearest me. Surely God always 
knows all things; but now he knew it demonstratively; it was 
manifested — now he knew it as a transaction — as an act. 
Although he knew it before, yet he had it in demonstration to 
ground his action upon. Hence the indispensable necessity of 
works to prove faith, as shown by the apostle. James ii. 14. 
If Abraham had not obeyed, he would have shown a dis- 
obedient and rebellious spirit — he would have shown unbelief; 
whereas, by doing what w r as commanded, he let his light shine, 
proving both his obedience and his faith. One disposition or 
the other he must show, as every one must, his disobedience 
and unbelief, or his obedience and faith. The tree must show 
what it is by the fruit it bears. 

Abraham did not deserve any good from God, for this illus- 
trious and noble act of obedience and faith; for in his whole 
character there was sin enough to procure his eternal ruin. 
But his sins being all canceled and put away by a Savior to 
come, in w r hose righteousness his faith gave him an eternal in- 
terest, God, through grace, could reward his pious works. 

We should be careful of inferring, as that God did not 
know before, because he said, Now I know that thou fearest 
me. Gen. ii. 19; xviii. 20, 21. Exod. xxxiii. 5. John xi. 42. 
Deut. viii. 2; xiii. 3; xxxii. 20. Judges ii. 22; iii. 1, 4. 2 Chron. 
xxxii. 31. 

What advantage is gained by the humble and obedient, 
meek and pious child of God, who walks in faith, appears 
in Gen. xxii. 16-18. 

18. And in thy seed shall all the nations of the 
earth be blessed; because thou hast obeyed my voice. 



GENESIS— CHAP. XXIV. 45 

The seed of Abraham in this place refers to the Messiah, 
and is so interpreted. Gal. iii. 16. 

His seed is spoken of before, referring to his posterity as 
to their number and prosperity, and as inheriting the blessings 
of the covenant of grace made with him; but this is the first 
announcement of the Messiah under the term seed. 

That all nations were to be blessed in Abraham and in his 
seed is quite a different thing from the declaration that every 
individual of those nations would be so blessed. If some of 
all nations, all kindreds, all tongues, and of all tribes, are so 
blessed, the prophecy is fulfilled. 



CHAPTEE XXIY. 

Verse 4. But thou shalt go unto my country, and 
to my kindred, and take a wife unto my son Isaac. 

Marrying cousins or relations by either consanguinity or 
affinity was not a transgression of any law; and therefore the 
judgments which now may be expected to follow, were not 
then incurred. But when the law was given by Moses, then 
the statutes against incest were very plainly enunciated, both 
with respect to consanguinity and affinity; for if marriage 
makes both parties one flesh, then incest obtains in marrying 
relations by affinity, just as it does in marrying relations by 
consanguinity. 

15. And it came to pass, before he had done speak- 
ing that, behold, Eebekah came out, who was born to 
Bethuel. 

Eliezer had prayed for this event; and before he had finished 
praying, his prayer was answered. From this answer to a 
prayer, relating to human thoughts and actions, we learn that 
the thoughts and actions of moral agents are entirely under 
the control of Divine Providence. It is true that Rebekah's 
heart devised her way — that she chose her own way. Prov. 
xvi. 9. Isa. lxvi. 3, 4. She came just as freely as she could 
have come if there had been no Providence directing her steps, 
had such a thing been possible. But it is not possible that 
she could have come at all, without the divine hand leading, 
guiding and bearing her. It is written — A man's goings are 
of the Lord. Prov. xx. 24; and without me ye can do nothing. 
John xv. 5. 

The Creator could not accomplish the great and glorious 
purposes for which he created the world, if he could not con- 
trol every thing in it, 



46 GENESIS— CHAP. XXV. 

35. And the Lord hath blessed my master greatly, 
and he is become great: and he hath given him flocks, 
and herds, and silver, and gold, and men servants, and 
maid servants, and camels, and asses. 

Eliezer showed the prosperity of his master, and how good 
the Lord had been to him in giving him so much property and 
securing him in the enjoyment of it. 

To accuse Abraham of being wicked in holding this property 
is to show the spirit of infidelity; for while he held all this 
property, the Lord bore testimony to his piety, saying, "Now 
I know that thou fearest God." To criminate him is to disbe- 
lieve God — to make him a liar. 1 John v. 10. 

When men imbibe principles that are contrary to the divine 
teachings, they are committed to infidelity. Lev. xxv. 45, 46. 

61. And Eebekah arose, and her damsels, and they 
rode upon the camels, and followed the man: and the 
servant took Eebekah, and went his way. 

It is not usual with inspired writers to indulge in repetition 
of an idea in new language. The creation of man is recorded 
in the first chapter of Genesis, and repeated with additions in 
the second; these are the generations of the heavens and of the 
earth when they were created, in the day that the Lord God 
made the earth and the heavens. 



CHAPTER XXV. 

Verse 23. And the Lord said unto her, Two nations 
are in thy womb, and two manner of people shall be 
separated from thy bowels; and the one people shall 
be stronger than the other people; and the elder shall 
serve the younger. 

If it clearly appears that God had purposes to accomplish 
concerning the children of Kebekah, and that he would and 
did accomplish them; we may also believe that the same is 
equally true respecting all men, all things, and all events. 

Although, by the general laws of primogeniture the younger 
brothers were to be servants to the older brother; yet there 
often were exceptions, and as often as God saw good; as when 
Reuben went up to his father's couch, and forfeited his birth- 
right. Gen. xlix. 4; xlviii. 19. Deut. xxi. 16, 17. 



GENESIS— CHAP. XXY. 47 

The sovereign had a right to create such domestic relations 
for this degenerate world as he saw good, and to make the 
condition of brothers as unequal as he pleasad; and no one 
may say, What dost thou? If he saw good to give Saul the 
scepter over Israel, and make him their master, and them his 
servants, it was right — it was wise and good: if fanatics and 
infidels object the pious will not. The rights of brothers are 
not equal. 

In accordance with this law of primogeniture, Isaac attempted 
to give the patriarchal blessing to Esau the elder brother. But 
Jacob got it by deceiving him, but in pronouncing that bless- 
ing, Isaac gave to Jacob all his brethren for servants, saying, 
"Be lord over thy brethren, and let thy mother's sons bow 
down to thee. ,, No matter how plainly divine truth be revealed, 
they whose hearts are not right will not receive it. 

It was in accordance with this law of primogeniture, that 
God said unto Cain, "Abel's desire shall be unto thee, and thou 
shalt rule over him." Gen. iv. 7. 

A decree of election was announced to Eebekah, before 
Jacob and Esau were born, before they had done any good or 
evil, Bom. ix. 11; so that we might know that salvation is not of 
works, but of election — of the mere good pleasure of God, 
who has said, "My counsel shall stand, and I will do all my 
pleasure;'' and "who hath mercy on whom he will have mercy, 
and whom he will he hardeneth." Isa. xlvi. 10. Kom.ix. 18. 

The apostle cites this instance as a demonstration of the 
doctrine of election, and he cites it by divine authority, that 
every mouth may be stopped, and that every fallen man may 
feel that he is in the hand of God, as clay is in the hand of the 
potter. 

31. And Jacob said, Sell me this day thy birthright. 

The extortion of Jacob and his inhospitality to his brother, 
can not be justified. But as he was yet an impenitent sinner, 
an unconverted man, we may account for his conduct from 
natural principles. Gen. xxviii. 16. As it was God's revealed 
purpose to give the birthright and pre-eminence to Jacob, he 
went to bringing it about by this means; for we see that he 
uses the free agency of men whether good or bad, in accom- 
plishing his purposes, as he used Judas in accomplishing the 
crucifixion of his Son. 



48 GENESIS— CHAP. XXVIII. 



CHAPTEE XXVIII. 

Verse 14. And thy seed shall be as the dust of the 
earth ; and thou shalt spread abroad to the west and 
to the east. 

It is not easy for even Christians to appreciate the oneness 
of the family relation as affirmed in the Scriptures. There 
was a oneness between the first man and his posterity, by 
which his act was their act, just as really as it was his: not by 
transfer, but b}' estimation — by imputation. 

By the first sin of him who was our representative — the 
federal head of the human race, and who acted for us, we all 
became as guilt}' of sin, as he did; which is the reason of its 
being imputed or reckoned to us. Had he not been our federal 
head and representative, his sin would not have been imputed, 
or reckoned to us. 

By the marriage relation the parties become one flesh. They 
are not one man nor one woman, but one pair; and like the 
Siamese twins, they are one flesh, because God has constituted 
them such; which we are slow to understand, although it is 
plainl3 T revealed. If it were not so, there would be no crime 
of incest in marrying a mother-in-law, a wife's sister, or a 
father's wife; neither would there have been any such pro- 
hibitions, as the affinity prohibitions in the 18th of Leviticus. 

Such is the famil} r oneness that when Jacob's posterity in- 
creased, and spread abroad, the promised blessing was fulfilled, 
that he had increased, and spread abroad. 

Although Jacob obtained the blessing of Isaac by deception, 
yet as ic was pronounced by authority, and in the name of the 
Lord, it could not be recalled nor changed. Eve was deceived 
by the serpent into eating the forbidden fruit; but this did not 
alter the crime, nor prevent the curse; Israel was deceived by 
the Gibeonites; but this did not make void the treaty with 
Joshua and the Elders of Israel; the young prophet was de- 
ceived by the old prophet, when he went back with him, and 
ate bread and drank water in Samaria. 1 Kings xiii. 24. 

A man has no right to be deceived — he must not believe any 
thing unless he have evidence of its truth: he is responsible 
for his belief. 



GENESIS— CHAP. XXXVII- 49 



CHAPTER XXXI. 

Verse 4. And Jacob sent and called Rachel and Leah 
to the field unto his flock. 

These seem to be the only ones he considered as his wives: 
although he had two more they were not equal with these, 
being only bondwomen; and their sons would be really bond- 
men if Jacob were disposed to account them so. 

29. It is in the power of my hand to do you hurt: 
but the God of your father spake unto me yesternight, 
saying, Take thou heed that thou speak not to Jacob 
either good or bad. 

What is said is not always what is revealed; but what is in- 
tended is revealed. Here Laban was told not to do any evil 
to Jacob; and so he understood it. 

In that day wicked men often were prophets — had revelations 
made to them. Gen. xx. 3. 

Laban came with a force sufficient to injure him. But God 
had promised Jacob protection, and would faithfully perform it. 

We see that the Lord deals with men as with moral agents. 
He charged Laban not to speak to Jacob either good or had; 
or not to do him any injury. And that was sufficient. He 
used no physical force. He might have slain or crippled him. 



^CHAPTER XXXVII. 

Verse 4. And when his brethren saw that their father 
loved him more than all his brethren, they hated him, 
and could not speak peaceably unto him. 

The brethren of Joseph had no right to be grieved with 
their father for his love to Joseph the son of his beloved 
Kachel; nor to hate Joseph for it; for he loved them all, and 
was doing well toward all of them. 

As God has seen good to create a world in which means 
hold so prominent a place, we must subscribe to their neces- 
sity in other things as well as in eating and drinking to sustain 
our lives. 

The love and partiality of Jacob toward Joseph was an in- 
dispensable means of accomplishing his being sent down to 
Egypt to provide for the preservation of the whole household, 

5 



50 GENESIS—CHAP. XXXVII. 

and to fulfill the prophecy concerning their sojourn in Egypt. 
But for the accomplishment of these, that partiality and that 
hatred had not been. Ps. lxxvi. 10. Gen. xv. 13, 14. 

If it be true, that out of the abundance of the heart the 
mouth speaketh, then it was true that they could not speak 
peaceably to him; for there was no peace in their hearts 
toward him; and they only spake from what was in their 
hearts, unless they used hypocrisy. If in hypocrisy they had 
spoken words of peace, they would really have been words of 
ill-will. ' 

The person whose heart is full of ill-will to any one is un- 
able to sanctify his own soul, and is, therefore, physically un- 
able to speak peaceably to him in sincerity; for as he thinketh in 
his heart so is he to thee — a friend, or an enem}^. Prov. xxiii. 
6,7. Gal. v. 17. John vi. 63, 65. Therefore they could not be- 
lieve; because, etc. Isa. vi. 9, 10. John. xii. 39. 

20. Come now therefore, and let us slay him. 

God, in infinite mercy and loving-kindness to them, was 
raising Joseph to be a great benefactor to them, and a great 
honor to their family, and they are filled with wrath about it; 
engage in persecuting him, and conspire to kill him. If they 
had been allowed to kill him, then all the blessings which 
were to be bestowed upon them through him had been defeated. 
All their injuries to Joseph would have been injuries to them- 
selves, but for the counteracting providence of Him who 
maketh the wrath of man to praise Him, and to work together 
for good even to persecutors and opposers. Paul afterward en- 
jo}^ed the gospel he had tried to destroy. If the dreams of 
Joseph were of an} r significance — any importance — it could 
only be so because they were revelations from God, were pro- 
phecies. If they were not prophecies, but the mere vagrant 
thoughts of sleep, his brethren could not have any cause of 
trouble on account of them. Their concern therefore proved 
that they apprehended that they were revelations. Whatever 
construction may have been put upon his dreams, their con- 
duct showed great impiety. "We ivill see ivliat will become of 
his dreams," as if they would defy the infinite Jehovah. 2 Kings 
xviii. 30, 33. It shows great blindness and hardness for frail 
mortals to think that they can counteract Divine Providence, 
and defeat his counsels. 

But they did see what became of his dreams, when they 
prostrated themselves before him as humble suppliants. Gen. 
xliv. 14. 

How clearly is it verified: My counsel shall stand; and I will 
do all my pleasure. 



GENESIS— CHAP. XXXIX. 51 

The means used by Joseph's brethren to. prevent the ac- 
complishment of his dreams, were just the best means to 
secure their accomplishment. It always is so, and always 
will be. Acts xiii. 27. Thus God brings good out of evil. 
How surprising is the divine goodness and long-suffering, in 
giving these wicked men the benefits which they endeavored 
to prevent. 



CHAPTER XXXIX. 

Verse 1. And Joseph was brought down to Egypt; 
and Potiphar, an officer of Pharaoh, captain of the 
guard, an Egyptian, bought him of the hands of the 
Ishmaelites. 

3. And his master saw that the Lord was with him, 
and that the Lord made all that he did to prosper in his 
hand. 

These Ishmaelites are also called Midianites; which leads 
to the conclusion that they were descendants of Ishmael, and 
inhabitants of Midian. Being descendants of Abraham they 
would naturally have traditions of the Abrahamic covenant, 
and some ideas of theology, such as appear in the book of 
Job. There does not appear to be any evil imputed to Poti- 
phar for purchasing and retaining as a bondman this favorite 
child of God. His brethren did great evil in stealing and sell- 
ing their innocent brother, and suffered afflictions on account 
of it. Gen. xlii. 21; xliv. 16. But his master is blessed in 
holding him as a bondman, as Nebuchadnezzar was in hold- 
ing Daniel. The patriarchs also shared largely in the results 
of the evil they had done, in the benefits which accrued to 
them from it. 

21. But the Lord was with Joseph, and showed him 
mercy, and gave him favor in the sight of the keeper 
of the prison. 

This serves as a comment on 1 Cor. vii. 21. "Art thou 
called being a servant? care not for it." But his situation 
among strangers, exiled from his doting father, who loved 
him, must have been painful indeed, as he was of tender age, 
being only seventeen years of age. But he was greatly assuaged, 
by communion with God, and by the blessings which always 
attended him. 



52 GENESIS— CHAP. XLYIII. 

Another advantage of his position was, that he was removed 
from the bitter envy and persecution of his treacherous breth- 
ren. It was surely no honor to them, that their brother was 
better off among strangers, than he could be with them. In- 
deed he found a greater reward, enjoyed more prosperity, rose 
to higher honor and dignity, than he could among them. If 
we are only careful to love and serve God with all our heart, 
any situation will be a paradise. Dan. iii. 27, 28. We need not 
indulge any apprehension that all things will not work to- 
gether for our good. Matt. vi. 33. Rom. viii. 28. 



^CHAPTER XLII. 

Verse 21. And they said one to another, We are 
verily guilty concerning our brother, in that we saw 
the anguish of his soul, when he besought us, and we 
would not hear; therefore is this distress come upon us. 

The upbraidings of a guilty conscience are not the lightest 
of the judgments that await the sinner. If he knew before- 
hand how his sin would bite like a serpent and sting like an 
adder, he would not so lightly commit it. 

36. And Jacob their father said unto them, Me have 
ye bereaved of my children : Joseph is not, and^Simeon 
is not, and ye will take Benjamin away: all these 
things are against me. 

They were seemingly adverse to him, but they were really 
for his good — for the greatest advantage both of himself and 
his family. 



CHAPTER XLYIII. 

Verse 22. Moreover I have given to thee one portion 
above thy brethren, which I took out of the hand of 
the Amorite with my sword and with my bow. 

There is no more difficulty in understanding this passage 
than there is in many others, in which prophecy is expressed 
in the praeter tense. It was not what Israel had done, but it 



GENESIS— CHAP. L. 53 

was what he would do. Israel spake this prophecy, and Israel 
fulfilled it in the days of Joshua. 

It is no uncommon thing for the inspired writers to speak of 
things that are not, as though they were. Rom. iv. 17. The 
Psalmist many hundred years before the event, spake in the 
past tense of the crucifixion: They pierced my hands and my 
feet. Ps. xxii. 1, 8, 16. 

If Jacob could spread abroad to the west and the south, by 
his posterity, Gen. xxviii. 14; thus he could, by his posterity, 
dispossess the Amorite. The oneness of family relation is not 
appreciated. 

For some reason Jacob gave a double portion to Joseph, in 
the persons of his children, Ephraim and Manasseh. 



CHAPTER XLIX. 

Verse 8. Judah, thou art he whom thy brethren 
shall praise: thy hand shall be in the neck of thine 
enemies; thy father's children shall bow down before 
thee. 

Every man must have his trials to show what he is. He 
can not be prepared for retribution without it. It must require 
some humility and devotion to God to praise their brother 
Judah, when they had to bow down before him. To love and 
praise him still would infer a degree of grace which some 
seem now to have been destitute of at that time. 

If his hand should be in the necks of his enemies, he was to 
rule over them. If it is said that these things should be, then 
they should be, and he that finds fault with it replies against 
God, for the inequality among men. Ps. lxxv. 7. 



CHAPTER L. 

Verse 5. My father made me swear, saying, Lo, I 
die: in my grave which I have digged for me in the 
land of Canaan, there shalt thou bury me. 

Agreeably to the construction of the preceding verse, that 
Jacob acted by his posterity in dispossessing the Amorites, so 



54 GENESIS— CHAP. L. 

now he acts by his ancestry in procuring his burying place. 
Men do things by agents. 

When Jacob charged his sons about his interment, he did 
not speak of the grave that he had digged; but he spake of the 
cave that Abraham bought, Gen. xlix. 30; but when Joseph 
spake of it to Pharaoh, he spake of it as if Jacob had provided 
it; because there was no need of Pharaoh's being made ac- 
quainted with its particular location, and the manner of pro- 
curing it; it being sufficient for him to know that it was in 
Canaan. Joseph did not give an accurate statement to Pharaoh, 
for it was not required. The family vault was provided in 
Canaan by Jacob's ancestors, and it is a maxim in law, Quifacit 
per aliter, facit per se. We ate the fruit in Eden by our ances- 
tor. So J oseph was the doer of all that was done in the prison, 
xxxix. 22. So Solomon built the temple by his workmen; so 
David slew Uriah with the sword of Amnion; so we ate the 
forbidden fruit. 

20. But as for you, ye thought evil against me; but 
God meant it unto good, to bring to pass, as it is this 
day, to save much people alive. 

Thus we perceive that different agents may act in the same 
event, and one be good and the other evil, according to the 
motives which actuate them. 2 Sam. xxiv. 1. 1 Chron. xxi. 
1. It is a very edifying doctrine to the friends of God, and it 
is cheering to their faith, that evil agents can do nothing but 
what God sees best to have them do, for then his kingdom, his 
children, and his purposes are safe. Ps. lxxvi. 10. Kom. viii. 
28. Dan. v. 23. John xv. 5; xix. 11. 



EXODUS. 

CHAPTER I. 

Verse 1. Now these are the names of the children 
of Israel which came into Egypt; every man and his 
household came with Jacob. 

If every man and his household came, then were there none 
left in Canaan; whereas, the language is to be limited and con- 
fined to the subject of the discourse, which was the people of 
the Hebrews — the family of Jacob. 

It is also written, Gen. xli. 48, that Joseph gathered all the 
food of the seven years which was in the land of Egypt, and 
laid up the food in the cities. Did he lay up all the food? If 
he laid it all up, then the people starved — the whole nation 
perished. So in the passage before us, if every man and his 
household came with Jacob, then the population of the whole 
world was assembled in Egypt. Take another illustration: In 
verse 22 of this chapter it is written, "And Pharaoh charged 
all his people, saying. Every son that is born ye shall cast 
into the river, and every daughter ye shall save alive." We 
all know that the king did intend only that the sons of the 
Hebrews should be cast into the river, and not their own sons. 
Its not being so expressed did not alter the injunction: the 
meaning was evident enough. 

The apostle John said, " We know that we are of God, and 
that the whole world lieth in wickedness." 1 John v. 19. If 
the whole world were still lying in wickedness, then all the 
saints, all the children of God, were in their sins, and under 
eternal death, which is to deny the gospel. 

It is also written, " The soul that sinneth it shall die." If 
then every soul that sinneth shall die, then as all have sinned, 
all must perish; and then there can be no gospel, no salvation. 
Surely Arminians are reckless. 

It must seem strange that there can be theologians who 
strenuously insist upon receiving such words in their most 
unlimited sense. The Pelagians and Arminians found their 
denominations upon this preposterous construction of such 
passages. 



56 EXODUS— CHAP. I. 

In 1 Cor. xii. 7, the apostle speaks of the miraculous in- 
fluences of the Spirit, as given to every man who had spiritual 
gifts in the church, but there are those who apply it to every 
sinner, making all men to be prophets, or workers of miracles. 
Whereas the phrase "every man" means no more than such 
brethren as had these miraculous gifts. A similar limitation 
must be applied to Rom. xii. 3-6. 1 John ii. 2. 

This principle of an unlimited construction of these words, 
as is contended for by Arminians, would save all the world 
and destroy all the church. For it is written of God, that he 
will have-all men to be saved, and come to the knowledge of 
the truth, and that every man shall have praise of God. 
What then can hinder all men from being saved? It is also 
written, "The soul that sinneth, it shall die, and that God will 
by no means clear the guilty.'' As all are guilty, and none 
can be cleared, then all must be lost. 1 Tim. ii. 4. 1 Cor. iv. 
5. Ezek. xviii. 20. Exod. xxxiv. 7. 

Such terms "all" and " every" are generally to betaken in a 
limited sense, as is proved by the context. 

12. But the more they afflicted them, the more they 
multiplied and grew. 

1 Poor dependent creatures ought not to think of thwarting 
divine purposes; for God has said, " My counsel shall stand; 
and I will do all my pleasure;" and we are taught, that we are 
in his hand as clay is in the potter's hand, and the opposition 
we make to his purposes will only promote them. The pa- 
triarchs put Joseph out of the way, to see what would become 
of his dreams; but their efforts only fulfilled those dreams. 

It is worthy of remark, that the antecedents to tne pronoun 
they in this verse are not designated, or who afflicted them, or 
who grew. These references are left to the judgment of the 
reader. It is not difficult to decide who was afflicted, and who 
grew. 

22. And Pharaoh charged all his people, saying, 
Every son that is born ye shall cast into the river. 

The Egyptians could not interpret the words, every son to 
mean that any more than the sons of Hebrews were to be so 
dealt with. They knew that it was to be limited to the subject. 

It is true that Pharaoh so charged all his people, which 
would require them to destroy their own sons, if they had not 
understood the command in a limited or restricted sense. 

It is therefore our duty to consider the subject of discourse, 
and the object of the speaker. By doing so, we can under- 
stand how the words repent, all, and every, as used by the in- 
spired writers, are, in certain cases, to be restricted. 



EXODUS— CHAP. III. 57 



CHAPTEE II. 

Verse 1. And there went a man of the house of 
Levi, and took to wife a daughter of Levi. 

Of the house of Levi, is equal to saying, of the tribe of 
Levi. The father and mother of Moses were members of the 
tribe of Levi. 

10. And the child grew, and she brought him unto 
Pharaoh's daughter, and he became her son. 

I. e. her adopted son; else we make it prove the doctrine of 
transubstantiation. 

The rule above laid down about interpreting the Scriptures 
applies here. The context and the subject often require that 
a limited construction be put upon words; for as Moses was 
the son of Jochebed, he could not be the son of any other 
woman. 

So the prophecy of 2 Sam. vii. 13, He shall build a house 
for my name, is likewise to be interpreted with limitation, He 
shall cause to be built a house for my name. 



CHAPTEE III. 

Verse 15. Aud God said moreover unto Moses, Thus 
shalt thou say unto the children of Israel, The Lord 
God of your fathers, the God of Abraham, the God of 
Isaac, and the God of Jacob, hath sent me unto you: 
this is my name for ever, and this is my memorial unto 
all generations. 

If it should seem strange that Moses inquired what name he 
should use for the Divine Being when he should deliver his 
message to the Hebrews, it should be remembered, that they 
for a long time had been under no advantages for keeping 
knowledge in theology. As they had no Scriptures, no pro- 
phets, nor religious teachers, their minds may well have been 
dark on subjects familiar to us. Exod. xxxii. 1-4. They 
were brought up in the midst of heathenism and idolatry, and 
abject servitude. Neither they nor Moses could be familiar with 
religious subjects. The Lord then, as stated in the preceding 
verses, gave Moses the name, Aeie aser Aeie. These words 



58 



EXODUS— CHAP. III. 



can not be translated I am what I am, if there be no present 
tense in the Hebrew. In the next verse, for the word now 
under consideration, a different word is used, and one that has 
relation to the future, viz. Ieve, and adds it to Aleim, which 
two words are here rendered, the Lord God. That the He- 
brew verb Aeie, and Aeve, and Ieve or Jeve, which last we pro- 
nounce Jehovah, and which refers to the future tense as well 
as to being or existing, we must admit; because Eve and Solo- 
mon evidently so used it, Gen. iv. 1; Eccl. xi. 3, in its orig- 
inal sense. This w T ord is admitted to signify the divine con- 
tinued existence. As this is no doubt correct it is natural to 
believe that it also refers to past and present existence as well 
as to future existence; for which we have authority in the 
Greek where it is translated, who was, and is, and is to come, 
the Almighty. Rev. i. 8. 

If the word ieve be a compound of the present participle 
being, and will be, as Mr. Hutchinson and Dr. Parkhurst 
agree that it is, then this Hebrew word has been rightly inter- 
preted in the note upon the declaration of Eve. Gen. iv. 1. 
And then the word as a divine name may naturally be taken 
to apply to the idea of self-existence, although this could 
not have been the original meaning of the word when used in 
relation to finite things. But as it did signify continued being 
in a finite sense, it could be used in an accommodated sense 
after its new appropriation, to signify the divine self-existence. 
But this appropriation of the word, would not prevent its 
being used in its natural and original sense, as Gen. iv. 1, 
Eccl. xi. 3. 

This interpretation will receive support from the evident 
fact, that this is not the form of the Hebrew verb in the future 
tense which never takes vau before the last radical. When it 
thus has the vau the meaning is being will be, being both the 
present participle and the future tense. 

Those who have supposed that this name ieve is the only 
name that can now lawfully be applied to the Divine Being, 
have not well considered the subject. It was not given as an 
exclusive name but only as a memorial name, which office it 
would perform if it had never been used by any other than 
Moses, but left in the places in which he had put it; for there 
it would have been recognized by every reader of the sacred 
records. 

But what was given as a memorial name was not ieve, but 
this, the Lord God of your fathers, etc. This is my name for- 
ever, and this is my memorial to all generations. This does 
not mean that this name was to be exclusively used; for all 
the inspired writers from Moses to John have used others 
Exod. iii. 11; iv. 20. Isa. xlvii. 4; xlviii. 2; liv. 5. 



EXODUS— CHAP. III. 59 

It is worthy of remark, that the Spirit of Inspiration has 
left opportunity or occasion for those who desire it, 2 Cor. xi. 
12, to contend for Polytheism; here he speaks of God, as if 
there were more than one, and even as if there were four, viz: 
the Lord God of your fathers, the God of Abraham, the God 
of Isaac, and the God of Jacob. Here are four names which 
afford as good an argument for four Divinities as men of a 
certain stamp are satisfied to take as foundation for their sys- 
tems of doctrine. It is true the passage itself contains its own 
limitation, affirming this is my name forever, and this is my 
memorial to all generations; proving that those four names 
all relate to one being, who bears them all. 

16. Go and gather the elders of Israel together. 

This is an instructive passage, and one that establishes Pres- 
byterianism, for in verse 15 Moses was commanded to make 
this communication to the children of Israel, and here he is 
commanded to make it to the elders. The explanation is that 
the elders were the representatives of the people. 

No man can help believing in representation, who believes 
the gospel. Adam represented his posterity, Christ his people, 
and the bread and wine, the body and blood of Christ. 

A similar beam of light is contained in chapter xix. 3, 7. 
Moses is commanded, -Thus shalt thou say to the house of 
Jacob, and tell the children of Israel * * * And Moses came 
and called for the elders of the people, and laid before their 
faces all these words." When Moses told it to the elders, he 
told it to the people, because the elders were the representa- 
tives of the people. 

We are hereby enabled to understand Matt, xviii., and to 
know that Congregationalism is an error. 

17. And I have said, I will bring you up out of the 
affliction of Egypt. 

Two considerations belong to the exegesis of this passage. 
The one is that there was an implied condition in the promise. 
Jer. xviii. 9, 10. Num. xiv. 34. Jonah iii. 10. The other is 
that promises were made to them not as individuals, but as 
communities; and although only Joshua and Caleb, of all the 
adults to whom this promise was made, realized it, yet the 
nation realized in their children whom they represented, and 
who represented them. The descendants of Israel will yet re- 
ceive the promises made to their ancestors thousands of years 
ago. Rom. xi. 26. Preceding generations may have perished, 
but there is a generation soon to arise that will receive the 
promise. 



60 EXODUS-CHAP. III. 

22. But every woman shall borrow of her neighbor, 
etc. 

Ask of her neighbor. Taking every in the extensive sense 
that some reckless persons do would destroy the object of this 
favor to Israel, for then the Egyptian women borrowing of the 
Hebrews would impoverish them. If the Hebrews only asked 
these donations, they did not borrow them, they only asked 
them, so that they would go on the score of donations. 

The translators ought not needlessly to have put it on a less 
favorable ground. But we will excuse them, as they could 
not think of everything, and as they have done so exceedingly 
well upon the whole. 

When Moses and the elders were sent to Pharaoh for leave 
to go three days' journej' into the wilderness to worship, if he 
Pharaoh had consented, they would have been bound to return. 
But he utterly refused. And being followed by judgments, 
he thrust them out for fear that he and his people would all 
be destroyed; and here were no conditions — nothing about re- 
turn. Although Phaiaoh had oppressed and wronged them 
by cruel bondage and the murder of their children; vet as they 
were subjects and bondmen, they were not allowed to indulge 
in mutiny or rebellion. They were numerous enough, and 
having the Lord on their side, it would have been easy for 
them to vanquish the Egyptians and expatriate themselves, but 
this impiety was not permitted them. Nearly a hundred years 
previous to this, Pharaoh said, "Behold, the children of Israel 
are more and mightier than we." And now they must have 
been much more able to have overcome their masters. But 
such immorality as children rising and killing parents, and 
servants rising and killing masters, was not permitted. Israel 
were not permitted either to rise against them, nor leave their 
service without permission from the king. God could easily 
have delivered them without Pharaoh's permission, but this 
would not have impressed upon them the lesson of obligation 
to domestic loyalty, without which no people and no family 
can be happy, quiet, moral or prosperous. The reverence, 
submission and loyalty, that the Hebrews owed to the king, 
and to the Egyptians their masters, is shown in the code of 
laws subsequently given to Israel. "Thou shalt not abhor an 
Egyptian; for thou wast a stranger in his land." Deut. xxiii. 
7. In the distress of famine, Israel took shelter in Eg}'pt, were 
received to hospitality, were nourished and preserved, and must 
never forget the obligation thus created. Although the Egyp- 
tians subsequently did them great injustice, that injustice did 



EXODUS— CHAP. III. 61 

not and could not cancel their obligation to gratitude for for- 
mer favors. 

God lays down the universal law and obligation of subjects 
and citizens to rulers. "The powers that be are ordained of 
God." Rom. xiii. 1. If a government be oppressive and un- 
just like that which the Hebrews suffered under, the Lord 
will provide a way of relief for them when he sees best, and in 
a way consistent with the moral obligations and piety of his 
people. Until he sees good thus to provide deliverance, they 
must show their meekness, and wait under their afflictions, and 
never do evil that good may come, whose damnation is just — 
that do so. 

On this principle it is that children may never contemn their 
parents. On the same principle it is that domestics must honor 
and obey the head of the family, not only the good and gentle, 
but also the harsh and rough, for one wrong does not justify 
another. If a man wrong me, I may not wrong him. I have 
no remed}' — I may not wrong him, nor do him any private in- 
jury, no, nor hate him. This is what is laid down in the gos- 
pel as Christian morality, and a constituent of the Christian 
character. 

A Christian never can have occasion to do wrong, as to 
cheat, or falsify the truth; never, never can have recourse to 
such expedients, except when faith fails him and Satan gets 
advantage over him. 

It is true Egypt was destroyed, the king and his army were 
drowned in the sea; but it was not by the parricidal hand of 
the Hebrews, their loyal and pious subjects. It was by the 
hand of God against whom Egypt was in rebellion; and who 
never teaches his children to disobey their parents, nor ser- 
vants their masters, nor subjects their rulers. The divine 
moral code is one for all these relations, and requires fidelity. 

If Moses slew an Egyptian who was abusing a Hebrew, he 
did it as the king's son, and one of the royal family, and not 
by divine authority. After he became a prophet, he never 
abused or even punished an Egyptian. And in that instance 
he was without help from God or man, and fled for his life. 



62 EXODUS— CHAP. IV. 



CHAPTER IV. 

Verse 8. And it shall come to pass, if they will 
not believe thee, neither hearken to the voice of the 
first sign, that they will believe the voice of the latter 
sign. 

A word is sometimes used quite out of its common signifi- 
cation, without rendering the sense obscure, as is voice for 
evidence in this place. 

20. And Moses took his wife and his sons, and set 
them upon an ass, and he returned to the land of 
Egypt. 

And afterward he sent them back to Jethro. Exod. xviii. 
2. He set out to return, but relinquished it. 

21. And the Lord said unto Moses, When thou goest 
to return into Egypt, see that thou do all those won- 
ders before Pharaoh which I have put in thine hand: 
but I will harden his heart that he shall not let the 
people go. 

The reason why he would so harden Pharaoh's heart is 
given in other places, as chap. x. 1, 2; xiv. 4, 17, 18. We may 
say, that God saw it would be good and right thus to harden 
his heart, or he would not have done it. If it were good and 
right and necessary, then he ought not to have omitted it. He 
who wishes that he would not do what he sees to be good and 
right and necessary, wishes him to do wrong, to commit sin, 
to cease to be God, and to become a fallen and degraded being. 
He that can so wish is an enemy of God. 

If God said that he would harden Pharaoh's heart, and then 
said, chap. vii. 13, that he had done it, every one who honors 
God, who fears and loves him, is satisfied without another 
word; for how can he have a doubt about it, either as to the 
fact or righteousness of it? To have any doubt about the 
fact, would be worthy only of an infidel; and to entertain any 
doubt of its righteousness, would be worthy only of an enemy. 
What he does is right and glorious; for it proceeds from his 
infinite perfections. 

If the motive for hardening his heart were to get him honor, 
then it was a good work, a holy and a righteous work; for how 
else could it get him honor among the bright intelligences of 
heaven? They would all see it, and understand it. And if it 






EXODUS—CHAP. IY. 63 

were not good and just, it would get him no honor. There- 
fore we must see and know that it was good, and wise, and 
just; for if his perfections are infinite, he can do nothing that 
is not both good and wise. 

If another reason for hardening Pharaoh's heart was that 
there might be occasion for all the mighty works that followed. 
And that the Hebrews might tell them to their children, that 
they might know the Lord; and learn to love and fear him. 
Then they must have been good. 

God as a sovereign judge had a right to do any thing he 
pleased to do with Pharaoh, and with all sinners. They have 
no rights: they are all outlaws; and he owes them nothing but 
retribution. If he does better by any, it is only of grace— of 
sovereign grace to the guilt}^ — goodness to outlaws. 

Pie might, instead of sparing him so long upon the throne of 
Eg}'pt, have cut him off from life, and from all privileges 
here, and sent him down to the pit forever, instead of sparing 
him for awhile, and sending prophets to him to warn him, and 
teach him his duty to God and to his own soul. 

If the Lord spared his life for awhile, and retained him in 
the world, to accomplish some high and holy and glorious 
purposes by him before_he cut him off, and sent him to the pit 
forever, it was a great mercy to him; for although he was 
hardened in the time he remained, he was not hardened as he 
would have been had he been cut off from life: for when sin- 
ners are finally cut off, they are completely hardened, all re- 
straining grace being entirely removed. 

Instead then of its being any disadvantage to him to spare 
and harden him for a while in life, it was a merc}^. 

If he does not cut off all sinners to-day, and send them to 
the eternal pit, it is only of his long-suffering. 

If Pharaoh had been wise for himself, he would have obeyed 
the Lord, and let Israel go, especially after Moses had proved 
his divine mission by giving miraculous evidence of it. 

He knew that God spake by Moses. The miracles proved 
it. His wise men confessed it, saying to him, This is the 
finger of God. He confessed it in asking Moses to pray for 
him, and in saying, The Lord is righteous, and I and my peo- 
ple are wicked. After making these concessions why did he 
not sit at Moses' feet, and learn divine things as the Eunuch 
did to Philip, and Apollos to Aquila? He sinned against light 
and knowledge and against his own conscience. 

How many sinners younger than Pharaoh, and less wicked 
than he, are cut off in their sins, and sent to the pit, having all 
restraint withdrawn, and perfectly hardened? for the sinner at 
death has all restraint removed forever; which is a much 
greater hardening than Pharaoh experienced. 



64 EXODUS— CHAP. IV. 

If God harden some sinners partially before he cuts them 
off finally, and when he has good and wise reasons for it, why 
should it be necessary to plead his cause, and justify his ways 
to men? 

If the Lord can harden sinners at death, he can before death. 
Pharaoh confessed that God was righteous. He that does not, 
is more hardened and wicked than Pharaoh. 

It is not necessary to suppose that such hardening of sin- 
ners infers any thing more than withholding restraint, neither 
can we conceive of any other: for if every sinner is entirely 
depraved so as to be without any piety, any faith, any holiness, 
he can not be made any worse only by removing or withhold- 
ing restraint. See Gen. xx. 6. 

And when restraint is withheld, man's depravity flows out 
freely and fully without needing any increase. 

If this removing of restraint be a cause sufficient for the 
effect, then it is unphilosophical to add another. 

We are taught that the Sovereign of the universe works by 
agents and by means. He employs evil men and evil angels 
to accomplish such events as good agents are not suitable for. 
See Job i. 12. Kev. xx. 3. Lev. xxii. 53. John xix. 11. 
1 Chron. xxi. 1. 2 Sam. xxiv. 1. 

But we know that evil agents can not do them without 
divine permission. Satan could not afflict Job without per- 
mission. Neither could Pilate do any thing against the Lord 
of Glory, until it was given him from above. John xix. 11. 

If Pharaoh's heart was hardened only by withholding re- 
straint, then there can be no difficulty in the doctrine of sov- 
ereignty in its exercise, having mercy on w T hom he will, and 
hardening whom he will; or if it were hardened by evil agents, 
there is no more difficulty about it than about any other work 
done by evil agents. Rev. xvii. 17. 2 Chron. xviii. 21. We 
are here enabled to confute a dogma, of some, that when a 
command is given, power is always given to obey it, for here 
it seems rather that power is taken away. Deut. ii. 30. Matt, 
xiii. 10-14. Ezek. xviii. 31. 

If sinners be dead in trespasses and sins, then their depravity 
must be full and complete, and can only be capable of increase 
seemingly by withholding restraint. 

Were it not for such restraint earth would be a pandemo- 
nium. So the Lord's Prayer, "Lead us not into temptation; 
but deliver us from evil;" we must have the divine hand to 
restrain and keep us or we shall be carried away. 

When sinners are delivered to Satan, he blinds and deceives 
them, so that their depravity flows out without restraint. When 
the Lord hardens by evil agents, then it is said, "The Lord 



EXODUS— CHAP. V. 65 

hardens; beeause those agents can not act without him." Gen. 
xlv. 5. Ps. lxxvi. 10. 2 Thess. ii. 11. 

24. And it came to pass by the way in the inn, that 
the Lord met him, and sought to kill him. 

The Lord showed him that he was in danger of death for 
neglect of circumcision. 

29. And Moses and Aaron went and gathered all the 
elders of the children of Israel. 

Elders and people were both as one, for the elders were the 
officers and representatives of the people, the standing rulers 
in the church. They were the rulers of the people before 
Moses and Aaron came to them. Elders and congregation also 
are synonymous when church government is the subject. In 
our standards these words have a similar variety of signifi- 
cations. When church is used for the body of the communi- 
cants as to their number it comprehends all the communicants, 
male and female, minors and adults. When it refers to govern- 
ment it means the elders. When it refers to election, it means 
the adult male members. So in the Mosaic law, when one was 
to be stoned to death, the male members only were meant as 
the instruments. It would have been unseemly for delicate 
females to engage in so coarse an employment. 



CHAPTER V. 

Verse 1. And afterward Moses and Aaron went in, 
and told Pharaoh, Thus saith the Lord God of Israel, 
Let my people go, that they may hold a feast unto me 
in the wilderness. 

If there was an implied promise of returning after holding 
the feast, it was not expressed. But it was natural for Pharaoh 
to fear that they would not return, and he was not willing to 
part with their service. Chap. i. 9, 10. 

This is the first message delivered to Pharaoh upon the 
subject, and the memorial name, chap. iii. 15, is not used, but 
only a small part of it; so that the construction given it in the 
note on iii. 15, is sustained. And the memorial name is an- 
swered, not by continued repetition, but by its abiding upon 
the tablets of revelation. 
6 



66 EXODUS— CHAP. V. 

2. And Pharaoh said, Who is the Lord, that I should 
obey his voice to let Israel go? I know not the Lord, 
neither will I let Israel go. 

The name God was probably familiar to Pharaoh and to 
other nations. It is the name used by Moses in the first 
chapter of Genesis, and to the fourth verse of the second chap- 
ter. It is the name used both by Eve and the serpent in the 
third chapter. This name God, and the one signifying the 
Almighty were the only names in common use among the 
nations. This was the first time that Pharaoh had heard this 
new name. Moses did not use it alone, but to be understood 
by Pharaoh, he used the other name God with it, which was 
known to him. Notwithstanding this new name for God, as 
the name that was familiar to him was used with it, he could 
be at no loss about the meaning of the command. But Pharaoh 
might with his deceitful heart feign ignorance of the authority 
which he intended to disregard, as it came in a name that he 
was entirely unacquainted with; therefore, dropping the latter 
name, and using only the former, he replied, "Who is this being 
will be that I should obey his voice to let Israel go? I know 
not being will be, neither will I let Israel go." 

3. And they said, The God of the Hebrews hath met 
with us: let us go, we pray thee, three days' journey 
into the desert. 

Here the new name is dropped and the well-known name is 
used, as if they would get clear of his objection. 

4. And the king of Egypt said unto them, Where- 
fore do ye, Moses and Aaron, let the people from their 
works ? get you unto your burdens. 

Words change their meaning in process of time. In 1613, 
when our translation was first published, the word let signified 
to hinder as well as not hinder. And it signifies both now; 
but its general signification is that of permit, or not hinder. 
King Edward VI., of England, has recorded in his journal 
that, on a certain occasion when his fleet was attacked in the 
harbor, "That they could not get out to meet the enemy in the 
open sea, being let by contrary winds. " 

Many other words have changed their meaning since our 
version was made, so as to cause some obscurity: such as wot, 
wist, prevent, offend. 

Moses and Aaron, although subjects of Pharaoh and bound 
to obedience, did not obey this command, to go to their tasks. 
They were obeying an express revelation from God. As 






EXODUS— CHAP. VI. 67 

obedience to civil rulers is required by the divine law, nothing 
short of a divine warrant can make an exception to the ob- 
ligation to obey rulers; as the laws of nature yield only to the 
divine power in miracles. Thus the apostles had divine au- 
thority for preaching the gospel in opposition to the injunc- 
tion of magistrates. Acts v. 28, 29. Although Moses and 
Aaron as prophets had this dispensation, the rest of the people 
had it not; but were under obligation to the edicts and penal- 
ties of the magistrates, notwithstanding their injustice. Verses 
7, 8, 9. 

21. And they said unto them, The Lord look upon 
you, and judge; because ye. have made our savor to 
be abhorred in the eyes of Pharaoh. 

The people ought not to have thus accused these prophets 
who were sent by God, and who were seeking their good. 
These afflictions were not caused by these prophets; but were 
incidental to the means of their deliverance. 2 Cor. iv. 17. 
Matt. v. 39. Rom. xii. 17-19. 1 Pet. ii. 18. 



CHAPTER VI. 

Verse 3. And I appeared unto Abraham, unto Isaac, 
and unto Jacob, by the name of God Almighty; but 
by my name Jehovah was I not known to them. 

Here is direct and positive authority for what is said in 
these comments on this subject. The patriarchs were entirely 
ignorant of this divine name. They were familiar with the 
word as it was in common use. a familiar word in their lan- 
guage. But they never thought it as a divine name: it was as 
such unknown to them. This is given on divine authority. 
It was presumption then in Mr. Canne to insert in the marginal 
notes, by way of comment, the word compatively, for it was 
not known at all to the patriarchs until it was revealed to 
Moses in Midian. This is certain because declared in the 
word; so that there can be no doubt. And then the context 
with all the attending circumstances go to confirm it: for when 
Moses asked for his name, he asked for what he did not know; 
for if he knew it already, why did he ask it? Mr. Canne seems 
to have supposed, that, as Eve used the word, Gen. iv. 1, she 
used it, not as a common word of the Hebrew tongue, but as 
a divine name, as all others seem to have erroneously sup- 



68 EXODUS— CHAP. VII. 

posed. And Mr. Canne seems to have supposed that as Moses 
used it, Gen. ii. 4, xxvii. 20, 27, that therefore it was known to 
both Isaac and Jacob. But as it is here expressly affirmed 
that it was unknown to them, we learn that Moses used it by 
chronological anticipation; for as all Israel had learned this 
new name from Moses, he could use it in writing for them. 
When Jacob and Isaac spake of the Almighty, Moses could 
use any name for him that his readers understood, with pro- 
priety, although both Isaac and Jacob were ignorant of it. 

Modern Jews have considered Jehovah an ineffable name, 
which it is unlawful to speak; and when they meet with it in 
the scriptures they pronounce Adoni, which only signifies 
Lord, and is used for a human or a divine ruler. They esteem 
the name Jehovah to be the most solemn and sacred name 
which is applied to him. 

Although all the names of the Father are also applied to 
the Son; yet when distinction of persons is made, as in several 
instances, the name Jehovah is applied to the Father, and 
Adoni, Son, Messenger or some other is applied to the Son. 
Ps. ii. 2, 4. 7, 12; ex. 1, 2, 4, 5. Isa. liii. 6, 10. Mai. iii. 1. 

11. Go in, speak unto Pharaoh king of Egypt, that 
he let the children of Israel go out of his land. 

Here is no intimation of a return; but implies a final de- 
parture — -a release from his service. 



CHAPTER VII. 

Terse 5. And the Egyptians shall know that I am 
the Lord, when I stretch forth mine hand upon Egypt, 
and bring out the children of Israel from among them. 

The deliverance of the people from the Egyptian yoke is 
here also without any conditions — purports final deliverance. 
The great and terrible wonders wrought upon Egypt by the 
hand of the Lord; and in favor of his people, were not without 
cause; for while he was accomplishing their deliverance, he 
was at the same time teaching them the knowledge of God, 
which was of infinite importance to both Israel and Egypt. 

12. For they cast down every man his rod, and they 
became serpents: but Aaron's rod swallowed up their 
rods. 

The meaning of a passage may not depend altogether upon 



EXODUS— CHAP. VII. 69 

the precise words used; for the subject and the context neces- 
sarily direct us to the meaning intended^ which sometimes is 
different from the literal meaning. In this verse the meaning 
would not have been varied if it had been said, And Aaron's 
serpent swallowed up their serpents, the context settling the 
meaning. 

How much reality, and how much deception there may have 
been in these seeming miracles of the magicians, it is not for 
us to decide. But it is evident that they appeared to the be- 
holders to be real miracles. As Moses and Aaron did not 
dispute the realit}^ we may take them to have been apparently 
miracles, not by the creation of rods into serpents, but by con- 
veying serpents or the appearance of serpents, and stealthily 
conveying away the rods which they had thrown down, or 
seemed to have thrown down. This is not inconsistent with 
the inspired narrative, that the magicians cast down every man 
his rod, and they became serpents; for it is common in scrip- 
ture language, to call things by the name of that which they 
appear to be. Abraham looked, and behold three men stood 
by him. Gen. xviii. 2. Although they were not men, but 
were messengers from heaven; yet the inspired writer does 
not scruple to call them men; for that was what they appeared 
to be. And speaking by Amos ix. 3 the Lord says, "And 
though they be hid from my sight in the bottom of the sea." 
Nothing can be hidden from his sight. But any thing so far 
out of the way of vision, might seem to be so; and therefore 
God speaks of it as being so, for he calleth things that are not 
as though they were. Eom. iv. 17. It may not be supposed 
that God wrought the miracle of their serpents; for that would 
be an attestation in favor of them, and against himself. Satan 
can work miracles when permitted. Jobi. 16, 19. Matt. xxiv. 
24. 2 Thess. ii. 9. Eph. ii. 2. 

If Satan has such power, then it is evident that he may have 
assisted the magicians in producing those appearances. God, 
however, in kindness to Pharaoh, and in faithfulness to him- 
self, proved his superiority, and put the magicians to the 
blush, by causing Aaron's rod to swallow up theirs. Thus he 
maintained the superiority of the miracle wrought by his ser- 
vants; so that Pharaoh was deprived of every excuse for dis- 
obedience. 

16. And thou shalt say unto him. The Lord God of 
the Hebrews hath sent me unto thee, saying, Let my 
people go, that they may serve me in the wilderness: 
and, behold, hitherto thou wouldst not hear. 

Hear is used in the sense of to obey, as well as to hear. John 
ix. 27. Pharaoh would not obey. 



70 EXODUS— CHAP. IX. 



CHAPTEE VIII. 

Verse 11. And the frogs shall depart from thee, and 
from thy houses. 

Here also we are dependent on the context for the meaning 
of a word, and learn that words are not alwa) r s to be taken in 
their literal sense. The frogs were to depart by dying off. 
The} r were not to go away; but they were to depart in another 
sense of not being continued there by a new supply after the 
present stock died. 

13. And the Lord did according to the word of 
Moses; and the frogs died out of the houses, out of the 
villages, and out of the fields. 

The Lord granted the prayer of Pharaoh, v. 8, to remove this 
affliction, on his promise to let Israel go, although he knew 
that Pharaoh would not do it. 

18. And the magicians did so with their enchant- 
ments to bring forth lice, but they could not. 

This attempt of the magicians to produce lice, seems to show 
that they depended on some agency of evil spirits to accom- 
plish this also. And this gives some ground for the opinion 
that the other works that they did were really performed by 
evil agency. But God here suspended the power of those 
evil spirits. Piev. xx. 1, 3. 

19. Then the magicians said unto Pharaoh, this is 
the finger of God: and Pharaoh's heart was hardened, 
and he hearkened not unto them; as the Lord had said. 

He hearkened not to Moses and Aaron because of his stub- 
born rebellious spirit. 



CHAPTER IX. 

Verses 15, 16. For now I will stretch out my hand, 
that I may smite thee and thy people with pestilence; 
and thou shalt be cut off from the earth. And in very 
deed for this cause have I raised thee up, for to show 
in thee my power; and that my name may be declared 
throughout all the earth. 

Here the goodness of God shines with peculiar luster; for 



EXODUS— CHAP. IX. 71 

the manifestation of himself to men is an infinite favor, being 
calculated to do them infinite good, if they will make good 
use of it. If they do not make good use of it, it is their own 
fault. 

If Pharaoh was raised to manifest God to men, we may take 
him as a sample for all others. 

The benevolence of God is exercised not only in the individ- 
uals brought upon the stage of life, but also in all the providences 
concerning them, whether they be good or evil beings; for it 
is written, "That he worketh all things after the counsel of his 
own will;" and as he is holy, it follows that the counsel of his 
will is also holy. 

In all his dealings with wicked angels and men he is as holy 
and wise as in his dealings with Pharaoh. If it be asked by 
one who is more inquisitive than wise and reverent, why one 
man is elected and not his neighbor? we may reply, that he 
has not told us; and therefore we know not, except the general 
reason, that so it seemed good in his sight. We may also re- 
mark, that the reasons being different in different cases, if they 
were written, the world could not contain the books that should 
be written. John xxi. 25. 

General reasons are sufficient and satisfactory as, " Who 
worketh all things after the counsel of his own will." We are 
told reasons for the election of Pharaoh to evil, and of the 
election of Paul to good. The one was to show the glory and 
greatness of God, and the other was to encourage sinners to 
come to Christ in hope. 1 Tim. i. 15. 

19. Send therefore now, and gather thy cattle, and 
all that thou hast in the field. 

How striking does this mercy appear with which judgment 
was mingled upon one who was so evil. 

27. And Pharaoh sent, and called for Moses and 
Aaron, and said unto them, I have sinned this time: 
the Lord is righteous, and I and my people are wicked. 

Confessing the truth, or knowing the truth, is of no avail for 
one who does not repent, do works meet for repentance, and 
seek unto God for pardon and merc} r . Here he failed just as 
those evil spirits did who said, "We know thee who thou art, 
the Holy One of God." Mark i. 24. To hold the truth in un- 
righteousness is rather unto condemnation; for it is written, 
"The wrath of God is revealed against them," Rom. i. 18; they 
are self-condemned, as it is written, "Out of thine own mouth 
will I condemn thee, thou wicked servant." Luke xii. 47, 



72 EXODUS— CHAP. X. 

30. But as for thee and thy servants, I know that 
ye will not yet fear the Lord God. 

Yet Moses would, notwithstanding, spread forth his hands 
unto the Lord, that meicy might be shown to Pharaoh, and that 
the thunder and hail might cease. See note on chap. viii. 13. 

35. As the Lord had spoken by Moses. 

The Lord had spoken by Moses, that Pharaoh and his people 
would not yet fear the Lord God. 



CHAPTEE X. 

Verse 1. And the Lord said unto Moses, Go in unto 
Pharaoh: for I have hardened his heart, and the heart 
of his servants, that I might show these my signs be- 
fore him. 

The certainty of the failure of means used with the wicked 
have no influence with the servants of God to discourage them 
in their use. See verse 3, and chap. ix. 30. The wise and 
good will obey God, do what he has commanded, and leave 
the event with him. The means used with incorrigible sinners 
are necessary to fill their cup. 

I have hardened his heart, does not preclude the idea that 
Satan did it, 2 Sam. xxiv. 1, 1 Chron. xxi. 1; for nothing in 
the whole universe can occur without the divine agenc}^, for 
he only is king and sovereign. When Joseph's brethren sent 
him into Egypt, Joseph told them that the Lord did it. Gen. 
xlv. 5, 8. Jer. xxiii. 2, 3. So when the wicked Jews, with 
the rulers, slew the Lord, the hand of God did it. Isa. liii. 10. 
Acts hi. 18; iv. 28. Rev. ii. 11. Heb, xii. 6. Isa. xlv. 7. 1 
Sam. xvi. 14. Isa. xxxvii. 24, 26. 

As it is written, ''Without me ye can do nothing," which 
must equally be true of all creatures, John xv. 5, we may 
therefore believe that the Lord hardened the heart of Pharaoh 
by the agency of evil spirits, according to 2 Chron. xviii. 
20-22. 

This doctrine is replete with glory to God; for as it was done 
to get him honor upon Pharaoh, Exod. xiv. 4, and as reason 
teaches us, that the infinitely wise Jehovah would not do any 
thing to get him honor and glory which is not calculated to pro- 
duce such result, therefore this hardening of Pharaoh's heart 
is both honorable and glorious. 



EXODUS— CHAP. X. 73 

Angels and saints in heaven have intelligence of a high order, 
and vastly superior to us; for we see through a glass darkly, 
1 Cor. xiii. 12, because we are carnal, being blinded by re- 
maining depravity, being sanctified only in part, we partake of 
this blindness of heart. But when we shall emerge to the 
light of the heavenly mansions, we shall put off this body of 
death, and obtain such a hight of intelligence, as to know even 
as we are known. 

The new beams of light will irradiate our renewed intellects, 
and the good and-wise counsels of the glorious Sovereign, in 
hardening Pharaoh, and in punishing the wicked with ever- 
lasting destruction from the presence of the Lord, and from 
the glory of his power, 2 Thess. i. 9, 11, will shine with new 
beams, and new beauties of holiness, as it is written, "And again 
they said, Alleluia. And the smoke of their torment ascended 
up forever and ever." Rev. xix. 1-3. 

And how good, how holy and glorious then will God appear 
in having spared Pharaoh from the pit so long, and so long 
continuing his respite from perdition, and giving him admo- 
nitions and counsel from heaven, and to accomplish certain 
works which Pharaoh wished to accomplish, and which God 
saw good to indulge him in; and the raptures of the heavenly 
throng will kindle anew, and excite their highest anthems of 
praise, their liveliest joys, in ascriptions of glory to God in 
the highest. 

This will not arise from any pleasure on account of Pharaoh's 
shame and misery, but it will arise from the glory of God 
manifested in all the transactions, which show how true and 
righteous are his judgments. 

This is the voice of reason as well as the voice of faith, for 
faith relies upon what is written and says only that. 

6. And they shall fill thy houses, and the houses of 
all thy servants, and the houses of all the Egyptians. 

The flies could not be expected to fill the houses of the 
Egyptians; for then there would be no room for their families. 
To fill their houses must be taken to mean that they will be 
so numerous as to render their houses uncomfortable. 

In very many instances, the words of revelation must be 
taken with limitation, and so as to give them an expressive and 
obvious signification; else we shall run into all the absurdities 
of heretics and fanatics; as those do who hold to transubstan- 
tiation from the words this is my body; and as those do who 
hold to an unlimited atonement from the use of the word all, 
when we all know that no atonement was made for some sins, 



74 EXODUS— CHAP. XI. 

nor for those who commit them. Mark iii. 22, 28, 29. Heb. 
x. 26, 27. 

We are compelled thus to interpret many Scriptures with 
limitation. For instance, " Go ye into all the world, and 
preach the gospel to every creature," when surely we must 
except oxen and sheep, and reptiles, although they are as truly 
creatures as men are. 

9. And Moses said, We will go with our young and 
with our old, with our sons and with our daughters, 
with our flocks and with our herds will we go; for we 
must hold a feast unto the Lord. 

If Pharaoh had granted this request, agreed to the compact, 
they would have been under obligation to return, after holding 
thn feast; for the Lord would not encourage the Hebrews in 
acting deceitfully. But as he did not agree to it, and as they 
did not go on that request, it ceased, and became void on their 
part. 



CHAPTER XI. 

Verse 1. And the Lord said unto Moses, Yet will I 
bring one plague more upon Pharaoh, and upon Egypt; 
afterward he will let you go hence: when he shall let 
you go, he shall surely thrust you hence altogether. 

We here see the consistency of the moral code of the Scrip- 
tures. The Hebrews always obeyed Pharaoh, and never at- 
tempted any infraction of his commandments however cruel 
and unjust they were; unless in saving the lives of their chil- 
dren as far as they could clandestinely; and with the consent 
of the midwives, who had the command to destroy them. 

Who would wish to see expunged this fundamental precept? 
Eom. xiii. 1-6. Titus iii. 1. For then there could be no secu- 
rity, and no safety in society but in an arbitrary and despotic 
government in which subjects submit from necessity. A free 
government like ours can only live by this law holding in 
subjection the consciences of citizens. 

2. Speak now in the ears of the people, and let every 
man borrow of his neighbor, and every woman of her 
neighbor, jewels of silver, and jewels of gold. 

It is agreed among commentators that this command signi- 
fies only to ask, not to borrow. This exculpates the Hebrews 
from duplicity and all unfairness. 






EXODUS— CHAP. XII. 75 



CHAPTER XII. 

Verse 6. And ye shall keep it up until the four- 
teenth day of the same month: and the whole assem- 
bly of the congregation of Israel shall kill it in the 
evening. 

The evening in which the passover was to be killed, was the 
evening next after the thirteenth day of the new year, and 
ended at sunset, and when the fourteenth day, or the Sabbatli 
commenced. The passover was killed and eaten at the com- 
mencement of the Sabbath. 

The whole congregation shall kill it. It would require 
many thousands of paschal lambs for this passover, and yet, 
as all of them had one use, they are spoken of in the singular 
number, as if they were only one. The whole nation were to 
engage in the observance of it, but they were to observe it in 
the capacity of families. Each family, if large, were to have, kill 
and dress one lamb of the sheep or of the goats; if the fami- 
lies were small as many might unite as would be sufficed by 
one lamb, and act as one family in eating it. 

Although the whole congregation were thus required to kill 
the lamb, we infer that women and children were not to en- 
gage in the actual killing which was to be done by men, and 
only by as many of them as were needed; but all were to 
unite in the feast approving and rendering all needful assist- 
ance; and all were to eat it, as many as were able. 

Neither was it necessary for every man, woman and child 
to sprinkle the blood upon the door-posts, and upon the uoper 
lintel; it was to be attended to by some of every family 
throughout the whole congregation. 

Another limitation to the whole congregation is, that it did 
not include strangers and foreigners, nor any but Hebrews — 
none that were not circumcised. Verse 45. 

To contend for a literal application of words is to pervert 
and wrest them, and to place them in contradiction. Matt, 
xviii. 17; xxvi. 26. John vi. 49, 50. Mark xi.32. Luke vii. 30. 

21. Then Moses called for all the elders. 

What Moses commanded the elders was obligatory upon all 
the people; for the elders were their representatives and agents, 
and acted for them. This command to the elders was in obedi- 
ence to the command in verse three, to speak to the congrega- 
tion; for in speaking to the elders he spake to the congrega- 
tion, and obeyed the command. 



76 EXODUS— CHAP. XIII. 

33. And the Egyptians were urgent upon the peo- 
ple, that they might send them out of the land in 
haste; for they said, We be all dead men. 

Here are no conditions of returning: they, the Egyptians, 
only desired to get released from the judgments of heaven. 

49. One law shall be to him that is home-born, and 
unto the stranger that sojourneth among you. 

One law on this point, or on this subject. This restriction 
is to be applied to all places where this phrase one law is 
used. 

It is always limited to the particular statute or provision un- 
der discussion. Else it will involve contradiction; for in 
verse 45 it is said, " A foreign and a hired servant shall not eat 
thereof." How could this be consistent with one law for the 
Hebrew and for the stranger without this limitation? 

The purport of the statute is, that no one could eat of the 
passover whether he were a Hebrew or not, unless he was cir- 
cumcised. This is the object of the provision — the one law. 

In many respects the law "made a difference between He- 
brews and Gentiles. No man could be king unless he was 
a Hebrew born. Deut. xvii. 15. No one was eligible to the 
priesthood, unless he were a Levite of the family of Aaron. 
Exod. xl. 13-15. Num. iii. 10, 38; xvi. 40. 

There was a difference also in the taking of usury, in eating 
animals that died of themselves, and in the persons taken for 
bondmen. 



CHAPTER XIII. 

Yerse 2. Sanctify unto me all the first-born. 

The law of primogeniture making a difference, in children 
from birth, making brothers servants to the elder brother, and 
giving a double portion to him. existed from the fall. But 
this law devoting to God the first-born of both man and beasts, 
arose from the death of the first-born of the Eg}^ptians, and 
of their cattle; and sparing the same to the Hebrews. This 
sparing them, when they too might have been destroyed, for- 
feited them to God, and to his service. Sinners are not only 
under obligation to devote themselves to God from the fact 
that God created them, and therefore they should devote them- 
selves to him; but they are under another obligation for re- 






EXODUS— CHAP. XIII. 77 

demption, and another for their being spared daily from the 
pit of eternal reprobation. 

17. And it came to pass, when Pharaoh had let the 
people go, that God led them not through the way of 
the land of the Philistines, although that was near; 
for God said, Lest peradventure the people repent 
when they see war, and they return to Egypt. 

It is observable that God uses means to accomplish divine 
purposes with men and to effect their good. In other words, 
he deals with them as with moral agents, which shows the 
equity and gracious kindness of his sovereignty. 

The nearest route to Canaan was by the coast of the Medi- 
terranean, and across the Isthmus of Suez. But to avoid the 
natural consequences of that route, he led them farther south, 
to the Red Sea; lest they should see war, and return to Egypt 
under discouragement. 

By leading them through this route, he would also effect 
other purposes of good to them. 

Although the hearts of all are in his hand, yet he does not 
govern his creatures by mere physical power, as if they were 
mere machines, but having made them free agents, he deals 
with them as such, and uses mean's to make them willing. He 
dad not govern Pharaoh's will by mere physical power, but 
sent afflictions upon him to bow his stubborn will, and make 
him not only willing but desirous to have them go out of his 
land. He could have made him willing by his physical power 
to obey the first command. But he chose to effect it by moral 
means. So also he led Israel in that route in which they 
would be induced to pursue their j ourney, and secure their 
deliverance from bondage. 

22. He took not away the pillar of the cloud by day, 
nor the pillar of fire by night, from before the people. 

Having promised to deliver them, chap. iii. 8, and having 
undertaken it, he would not relinquish it, nor the means of 
effecting it He causes his counsels to stand, and will do all 
his pleasure. Isa. xlvi. 11. Phil. i. 6. 



78 EXODUS— CHAP. XIV. 



CHAPTER XIV. 

Verse 5. And it was told the king of Egypt that 
the people fled: and the heart of Pharaoh and of 
his servants was turned against the people, and they 
said, Why have we done this, that we have let Israel 
go from serving us? 

P Here is an acknowledgment from Pharaoh and his people, 
that they had let Israel go from serving them, had emancipated 
them. 

11. And they said unto Moses, Because there were 
no graves in Egypt, hast thou taken us away to die in 
the wilderness? 

"We here seethe uncircumcised hearts of this unholy people. 
All the wonders, merc} r , goodness and favor shown in the 
miraculous deliverance from Pharaoh and from hondage, had 
not bowed their hearts into humble submission to God, nor 
melted them into repentance, nor excited them to the liveliest 
gratitude. Their ignorant unbelief and stubbornness, were 
still remaining unsubdued. It was a great reproach preferred 
against them, "Kemember, and forget not, how thou provokest 
the Lord thy God to wrath in the wilderness: from the day 
that thou didst depart out of the land of Egypt, until ye came 
to this place, ye have been rebellious against the Lord." Deut. 
ix. 7. 

We are cheered and strengthened in the Lord, by the kind 
forbearance to the people of his covenant, and when we see 
how he remembered his covenant with Abraham, Isaac and 
Jacob. We learn also the motives are often ascribed to eon- 
duct, which is the natural and obvious result of such conduct, 
rather than the motives. It was not the motive of Moses in 
bringing them out of Egypt, that there were no graves there 
for them, but they seemed to think that his conduct would 
bear that construction; they chose to put that construction 
upon it. Such instances are common in the Scriptures, and 
must be noticed as a rule of interpreting the word. David 
illustrated this when he charged King Saul thus, "They have 
driven me out this day liom abiding in the inheritance of the 
Lord, saying. Go, serve other gods." 1 Sam. xxvi. 19. He 
thus modestl} r charged Saul with the intention of doing what 
was only a natural consequence of his conduct, though perhaps 
not the motive; but whether it was the motive or not, such 



EXODUS— CHAP. XIV. 79 

was the tendency of the conduct. See also Kom. xiv. 15. 1 
Cor. viii. 11. 

19. And the Angel of God, which went before the 
camp of Israel, removed and went behind them, and 
the pillar of the cloud went from before their face, and 
stood behind them * * * and it was a cloud and dark- 
ness to them, but it gave light by night to these. 

Both the works and revelation of God, which give light, in- 
struction and comfort to his people, are dark to the wicked. 
They are a savor of life unto life to the one, and a savor of 
death unto death to the other. 2 Cor. ii.;15, 16. Dan. xii. 10. 
Rom. viii. 28. 

It is written, "We preach Christ crucified, unto the Jews 
a stumbling-block, and unto the Greeks foolishness; but unto 
them which are called, both Jews and Greeks, Christ the power 
of God and the wisdom of God." 1 Cor. i. 23, 24; ii. 14. 1 
Pet. ii. 7, 8. Isa. liii. 2-12. 

26. And the Lord said unto Moses, Stretch out thine 
hand over the sea, that the waters may come again 
upon the Egyptians. 

The Lord intended that Moses should stretch out his rod 
although he only mentioned his hand, for the explanation had 
been given so often that it was not needful to repeat it here. 
Exod. vii. 19; viii. 5, 16; ix. 22,23. Very often, more is meant 
than is said, as the sacraments of the eucharist and baptism came 
in the place of the passover and circumcision. 

We may also learn the important place that human instru- 
mentality holds in the divine administration. If the Lord in- 
tended that the waters of the sea return to their wonted level 
and overwhelm the Egyptians, he could as easily have done 
so without Moses' ministry as he could with it. But this 
would not have honored his servant Moses, nor would it so 
forcibly have impressed the Hebrews with their intimate par- 
ticipation in the memorable affairs of their nation. When the 
waters returned at Moses' word, and at the stretching out of 
his rod, it showed the connection of God with the events, and 
showed that Moses was his servant and his prophet. So God 
bears testimony to his servants. 1 Sam. iii. 19. 1 Kings xvii. 1. 

Agreeably to this, Paul was sent to turn men from darkness 
to light, and from the power of Satan unto God, Acts xxvi. 17, 
18; although he had no more power over these things than 
Moses had over the waters of the Ked Sea. If Paul plant and 
Apoilos water, it is God that giveth the increase. Hence we 



80 EXODUS— CHAP. XVI. 

see the great grace of the reward to those who turn many to 
righteousness, for God only turns them, and then graciously 
rewards the instruments for what he himself does with them. 
Dan. xii. 3. 

The wisdom and goodness of this economy appears in its 
result: "And Israel saw that great work which the Lord did 
upon the Egyptians: and the people feared the Lord, and be- 
lieved the Lord, and his servant Moses. " Verse 31. 

We know that the use of means belongs to the divine economy, 
and should be diligent in employing them in the exercise of 
faith. 



CHAPTER XV. 

Verse 3. The Lord is a man of war: the Lord is his 
name. 

Words are sometimes used out of their common meaning, but 
as the subject, context and other words show their meaning, 
there is no need of our being at any loss respecting them. Matt. 
xxvi.26. 1 Cor. x. 17, 23, 33. Gal. i. 10, John x, 34, 35, 36. 

24. And the people murmured against Moses, say- 
ing, What shall we drink? 

The people forgot to revere either God or Moses here, for 
they were fickle and unbelieving; they did not exhibit piety 
in this part of their j ourney. This want of water was specially 
intended to teach them to look unto God in every situation. 
And it was intended to prove to them his fatherly love and 
care over them in their afflictions, and thus encourage them to 
exercise faith in him. 



CHAPTER XVI. 

Verse 4. Then said the Lord unto Moses, Behold, I 
will rain bread from heaven for you; and the people 
shall go out and gather a certain rate every day, that 
I may prove them, whether they will walk in my law, 
or no. 

The manna is called bread because it was a substitute for it. 
The Lord Jesus was called bread because he was like bread, 



EXODUS— CHAP. XVI. 81 

in that he sustains and nourishes our souls unto eternal life, 
as bread nourishes and sustains our bodies. He said, therefore, 
"I am the bread that came down from heaven. " John vi. 51. 

So baptism of the Spirit is denominated baptizing with fire. 
Acts i. 5; ii. 3, 17. 

Some are slow to understand why God should need to prove 
Israel or other men, inasmuch as he must know all things, 
without proving them. 

But this is to ignore a very important part of the divine ad- 
ministration, which is that men act out their character, that he 
may deal with them accordingly, and thus have the cause or 
reason exhibited before the universe that his ways may be jus- 
tified, and that heaven and earth may see and know that he 
judges both angels and men according to their works. Was 
there no need of Pharaoh exhibiting his heart? or of Abraham 
exhibiting his faith* and obedience in offering up his son? Gen. 
xxii. 16, 17. Was no good accomplished by it when God said, 
"Now I know that thou fearest God?'' Was there no good 
accomplished by God's proving him, when he promised, with 
an oath, that he would bless him for thus proving his fidelity? 

Was there no wisdom in Jesus asking his disciples, " How 
many loaves have ye?" because he knew what he would do. 
John vi. 5, 6. See also Gen. ii. 19; iii. 2; xviii. 20, 21. Deut. 
viii. 2; xiii. 3; xxxii. 31. Ps. xiv. 2; xvii. 3. 

All the innumerable transactions of men from the creation 
to the final judgment are only a revelation of men's hearts pre- 
paratory to the final judgment, and the manifestation of the 
divine glory. 

All the works of men are demonstrations which will be ex- 
hibited to the universe in attestation of the righteousness of 
the judgment. Every trial of men and angels is for this pur- 
pose, and for this demonstration, as was the trial in Eden. 

Saints have their trials that God may be glorified in them. 
And Moses said unto the people, " Fear not; for God is come 
to prove you, and that his fear may be before your faces, that 
ye sin not." Exod. xx. 20. "Because thou hast kept the word 
of my patience, I also will keep thee from the hour of temp- 
tation, which shall come upon all the world, to try them that 
dwell upon the earth." Rev. iii. 10. 

Although he knows all things intuitively, by his omniscience, 
yet he will also know them historically; for he has use for 
them historically; although he knows them secretly, he will 
have them demonstrated publicly. 

This is shown by questions, as if God wanted to know: 
"Adam, where art thou?" Gen. iii. 9. " Where is Abel thy 
brother?" Gen. iv. 9. " Who do men say that I am?" Matt. 



82 EXODUS—CHAP. XVI. 

xvi. 13. "Whose is this image and superscription?" Matt, 
xxii. 20. He does not ask because he wants tojknow, but be- 
cause he has use for the answer. 

13, And it came to pass, that at even the quails came 
up, and covered the camp: and in the morning the dew 
lay round about the host. 

This was the first supply of quails which came on the night 
that the manna was first received. But the quails fell, and 
were gathered early in the evening, before the manna fell which 
was toward the morning. 

The second miraculous supply of quails was a year later; 
when they had become weary of the manna. Num. xi. 6, 31. 

27. And it came to pass, that there went out some of 
the people on the seventh day for to gather, and they 
found none. 

Israel had been long exposed to the evil examples of hea- 
thenism, and exhibited its fruits in going out to collect food 
on the holy day. But finding there was none, they might 
have been humbled for their error. 

28. And the Lord said unto Moses, How long refuse 
ye to keep my commandments and my laws? 

There is very little said about the particular things which 
are a desecration of the holy day. A few particulars with the 
general law to remember the Sabbath day, to keep it holy, 
seem to have been sufficient. 

But if it be true that a word to the wise is sufficient, it is 
also true, that to the unwise and obstinate, nothing is sufficient. 
This sin of going out to gather food on the holy day afforded 
an occasion for an express condemnation of it, and for an ex- 
press injunction to abide in their houses; not going into the 
fields for any thing. They had no synagogues to visit, nor 
any need to seek food; for they had enough given on the pre- 
ceding day for two days. If they neglected to gather it was 
their own fault. And they might not supply a deficiency 
arising from their negligence, by profaning the holy day. 

Afterward in Canaan it was made their duty to assemble for 
worship on the Sabbath. And it was proper to leave their 
houses for that purpose when the distance was limited. 

They need not leave their houses in hunger; but if they be- 
came hungry they might pluck heads of wheat or barley, and 
eat, if near at hand. But to go out for any such purpose 
would be an open violation of the day. A man might not 
leave his house for any worldly business, or recreation. 



EXODUS-CHAP. XXI. 83 



CHAPTER XXI. 

Verses 1, 2. JTow these are the judgments which 
thou shalt set before them. If thou buy a Hebrew 
servant, six years he shall serve: and in the seventh he 
shall go out free for nothing. 

The words, statutes, laws, commandments and judgments 
are used commonly in the same meaning, as in Ps. cxix. f in al- 
most every Terse. 

The first pronoun thou relates to Moses requiring him to set 
before the people; but the other about buying a servant is ad- 
dressed to every Hebrew, and to erery inhabitant. 

If the divine law allowed the sale and purchase of a Hebrew 
servant, and holding and using him as such, then it was not 
sinful to buy, to sell or to hold them. He n'ould be bold, 
who should teach that God taught sin in his statutes, author- 
ized it in the divine law even six years. What would we say 
of a legislature which should enact a law, that any man might 
practice murder, adultery, robbery, forgery, or theft for six 
years? 

We can not teach that slavery or monarchy is sinful without 
blaspheming God; for God countenanced and justified them 
both. 

The Hebrew ritual did not require obedience from strangers, 
except as to the moral part of it, as the Sabbath, justice, and 
honesty. See Chap. xx. 10. 

3. If he came in by himself, he shall go out by him- 
self. 

These provisions seem to have been necessary to settle all 
the questions that might arise about the slavery of Hebrews. 
If a Hebrew were poor, he might sell himself, his son or his 
daughter; and at the end of six years they would each go out 
free except the daughter, who would be better situated in a 
permanent home, than to be strolling about as she would, pro- 
bably, if her father were too poor to provide for her. Verse 
7. But if this Hebrew servant were unmarried when he was 
sold, and his master had given him a wife who had borne him 
children, he alone should have freedom at the end of six years: 
the wife and children should remain in bondage, although it 
should separate the ties of husband, wife, parent and child. 

The relation of master and servant was more sacred than the 
relation of husband, wife, or than that of parent and child. This 



84 EXODUS— CHAP. XXII. 

every man knows, who knows the Bible to be the word of God. 
Hagar was a bondwoman before she became Abraham's wife. 
But her becoming his wafe made no alteration in her bondage, 
which is shown by the angel's remanding her back to her 
bondage; which was inviolate until she was given her freedom 
by Abraham. Gen. xvi. 9; xxi. 9-14. 

5. And if the servant shall plainly say, I love my 
master, my wife, and my children; I will not go out 
free. 

In this case he was to become a perpetual servant for life. 

Life, liberty, and the pursuit of happiness are, then, not in- 
alienable. The same truth is attested in our civil code, by 
capital punishment and by the penitentiary. There is not a 
man among us that believes them inalienable. Truths so 
plainly revealed can not be ignored. Infidels may hate them, 
and reject them; but they can not be ignorant of them. 

16. And he that stealeth a man, and selleth him, or 
if he be found in his hand, he shall surely be put to 
death. 

He that should steal a human being should die for his crime. 
But it did not apply to bu}ang men, or to captives taken in 
war; which were both justified throughout the divine code. 
Num. xxxi. 26-40. Lev. xxv. 39-47. 

20. And if a man smite his servant, or his maid, with 
a rod, and he die under his hand; he shall be surely 
punished. 

^/The divine law protected servants from injustice and cruelty. 

21. Notwithstanding, if he continue a day or two, 
he shall not be punished: for he is his money. 

He is his chattle, his property, his money. And his loss of 
his servant amounts to a fine equal to his value. Let every 
man fear God, and reverence him by receiving, believing and 
loving his word, which every good man will do. 



CHAPTBE XXII. 

Verse 12. And if it be stolen from him, he shall 
make restitution unto the owner thereof. 

The translators made a mistake if they thought that this 



EXODUS— CHAP. XXIII. 85 

passage does not come under the rule of the conversive vau; 
for the negative should haye been carried over into this mem- 
ber, and should have been rendered, "Neither if it be stolen 
from him, shall he make restitution"; i. e., if it be stolen from 
him, he shall not make restitution to the owner thereof. 

Three cases are cited in these verses, 10, 12 and 13, of the 
loss of property by the bailee, all precisely alike in principle. 
The translators should have decided them alike, and said that 
the bailee was not responsible. But without any good reason 
they have here negligently omitted to apply the conversive 
quality of the Hebrew vau. 

This is the more mortifying to the friends of divine revela- 
tion, because eminent jurists have resorted to the divine code 
for assistance in their adjudications, and have availed them- 
selves of its light. But when they came to our translation of 
this passage they have felt obliged to turn away from it as re- 
plete with absurdity and contradiction; so that they could not 
accord with it. The translators have availed themselves of 
this conversive quality of the Hebrew vau, and rendered suc- 
ceeding members of sentences in the negative in the following 
places. 2 Kings xii. 8. Deut. xxxiii. 6; vii. 25; x. 9. Lev. 
xi. 12, 26. 1 Sam. ii. 2; xxii. 15. 2 Sam. xv. 27. 1 Chron. 
xxii. 18. 2 Chron. ix. 20; xxxiv. 2. Job iii. 11; vii. 1; xx. 
4; xxiii. 17; xxviii. 17; xxx. 20, 25; xxxi. 20; xxxvi. 32. Ps. 
ix. 18; xxvi. 9; xxxv. 19; 1. 9; lxxv. 5; Ixxviii. 42; xci. 5, 6; 
xciv. 10. And surely they ought not to have forgotten it in 
Exod. xxii. 12; or 1 Kings ii. 9. 



CHAPTER XXIII. 

Verse 7. Keep thee far from a false matter; and the 
innocent and righteous slay thou not: for I will not 
justify the wicked. 

In two respects he does not justify the wicked, and in one 
respect he does justify the wicked. In this respect he does 
not justify the wicked, he does not approve of them. He 
does not save them that continue in it, and do not turn from it 
by repentance, faith, holiness. And jet it is true that he jus- 
tifies the ungodly, and them only. Matt. ix. 13. Bom. iv. 5; 
but they turn and repent. 

8. And thou shalt take no gift, for a gift blindeth the 
wise. 

F When we shall have learned to refer the language of an in- 



86 EXODUS— CHAP. XXV. 

spired writer to his subject, we shall have made no little prog- 
ress in biblical exegesis. The subject of the lawgiver is 
judicial business; and a gift to a legislator, a judge or a juror 
is intended to blind and pervert him. And it has these effects. 



CHAPTER XXIV. 

Verse 10. And they saw the God of Israel. 

As the infinite Jehovah is a spirit, and therefore invisible to 
mortal eyes, we are to understand that God assumed some ap- 
pearance, which they saw, as the appearance of a cloud and a 
pillar of fire over the tabernacle of Israel, and the cloud and 
fire at Mount Sinai. Exod. xxiv. 17; xix. 9, 18; xxxiii. 18- 
23. Deut. iv. 12. 

This, though difficult, is capable of reconciliation with John 
i. IS. No man hath seen God at any time. As inspired men 
do not digress, we may understand John Baptist as addressing 
his hearers all his generation; and affirming that not one of 
them, at any time^ had seen God. 



CHAPTER XXV. 

Verse 40. And look that thou make them after their 
pattern. 

Moses is addressed as if he had to make all those imple- 
ments with his own hands; whereas he was only to manage 
and direct the labor of others. The pronoun thou is used as 
if he were the only workman: the representative is addressed 
as if he were the representees. This is agreeable to the maxim 
in civil law, Qui facit per aliler, facit per se. Who acts by 
another acts by himself; or he acts himself who acts by an- 
other. 

Bezaleel and Aholiab were to do the work. 

The Scriptures require exposition. Nehemiah viii. 8. The 
style in the Hebrew and the Greek differs from ours; the lapse; 
of time has occasioned other variations. Expositors have a 
great work to do, and a great trial in doing it: whether they 
will search for truth, and for truth only? And whether they 
will give truth, and truth only; or whether they will please 



EXODUS— CHAP. XXIX. 87 

themselves and others, and wrest the truth? Gal. i. 10. Gen. 
ii. 17. Commentators may not speculate nor imagine. 

It may be difficult to decide which is the greater enemy, 
the heretic or the infidel? For party spirit perverts the heart 
as does the gift. Chap, xxiii, 8. When the word teaches 
what a man does not like, he will disbelieve it, and to cover 
his unbelief, pervert and wrest the meaning of the words of 
revelation, which is the spirit and essence of infidelity. This 
s illustrated by the treatment of the subjects of Baptism, 
Slavery, Calvinism, etc. 



CHAPTER XXVI. 

Terse 3. The five curtains shall be coupled together 
one to another; and other five curtains shall be coupled 
one to another. 

The words here rendered one to another, are not literal, but 
are the symbolical language of the Hebrew, and are literally, 
the woman to her sister. As such symbols are not unusual in 
the Scriptures, we perceive that Lev. xviii. 18, may be a simi- 
lar example of the use t>f sister to signify a similarity of rela- 
tion, without any intimation of consanguinity. 



CHAPTEE XXIX. 

Verse 1. And this is the thing that thou shalt do 
unto them to hallow them, to minister unto me in the 
priest's office. 

The work of hallowing, consecrating, or making holy, was 
extensively provided for in the worship of the sanctuary. The 
seventh day of the week was from the beginning set apart by 
thus consecrating it — making it holy. 

As ungodly men do not understand this subject of sanctify- 
ing a day or a ministerial office, making it holy, we need not 
wonder that they are so often found polluting them; since we 
read, "The natural man receiveth not the things of the Spirit 
of God." 1 Cor. ii. 14. The sacred office of high priest was 
made hereditary in the family of Aaron. Audit was ordained 
that any other person coming near to offer to officiate in it, 
was to be put to death. Num. i. 51. 



88 EXODUS— CHAP. XXX. 

The common people of Israel had so little acquaintance with 
the holiness of the sanctuary, that they were often found 
violating it, and perishing in their temerity. Lev. x. 1, 2. Num. 
xvi. 1, 2, 32, 35.' 1 Sam. vi. 7. 

4. And Aaron and his sons thou shalt bring unto the 
door of the tabernacle of the congregation, and shalt 
wash them with water. 

Such was the dignity, and such the importance of the office 
of high priest, who was the type of the Messiah, that solemn 
ordinances in consecrating the incumbent were deemed worthy 
of enactment and observance. 

Moses was therefore directed, among other things, to bring 
Aaron and his sons to the door of the tabernacle, and to wash 
them with water; without which they could not officiate as 
high priests. Chap. xxix. 21. Matt. iii. 13. 



CHAPTEE XXX. 

Verse 15. The rich shall not give more, and the 
poor shall not give less, than half a shekel, when they 
give an offering unto the Lord, to make an atonement 
for your souls. 

The true and real atonement for the souls of lost men is the 
propitiation made by the Lord Jesus Christ; for nothing else 
can remove the guilt of sin. But notwithstanding this truth, 
there were also typical atonements, as indispensable observ- 
ances, as the sacrifices and burnt offerings of Israel, the blood 
of the paschal lamb sprinkled upon the door-posts, and poll- 
tax of atonement money; neither of. which might be neglected 
under any pretense; for they were ceremonial observances al- 
luding to the atonement of Christ. 

As all men had immortal souls, and were all equally con- 
cerned in their salvation, it was proper that they contrihute 
alike in these funds which were to sustain the institutions of 
religion. If they did not contribute, they were to be deprived 
of the good annexed to the solemn ordinances of worship, as 
any of the Hebrews would have been deprived of exemption, 
had they omitted in Egypt the observance of the passover, 
which had the effect of atonement so far as to procure the de- 
liverance of their first-born from the destroying angel. 

The neglect of the ceremonial law would clearly indicate 
the want of faith, and would constitute the gailt of unbelief. 



EXODUS— CHAP. XXXII. 89 

29. And thou shalt sanctify them, that they may be 
most holy: whatsoever toucheth them shall be holy. 

Shall be holy as a prerequisite, not as a consequence. To 
sanctify was to avoid everything that would defile them. 
Haggai ii. 12, 13. 



CHAPTER XXXII. 

Verse 33. And the Lord said unto Moses, "Whosoever 
hath sinned against me, him will I blot out of my book. 

The interpretation of the divine word is unavoidable. If we 
were to take the word as some fanatics contend that we must 
in its literal sense, we shall reject the truth that is taught us, 
and disparage the Scriptures, and disrespect the divine author. 

We must study the subject, examine the context, and com- 
pare parallel passages, and ascertain the true meaning of a pas- 
sage; for there is a sense in which the words are true. That 
sense is to be ascertained, and in it the words are to be received. 

How obvious is the truth and the necessity of this rule. "He 
that believeth on me," as the Scriptures hath said, "out of his 
belly shall flow rivers of living water." John vii. 38. "I am 
the bread that came down from heaven." ''This is my body." 
"Destroy this temple, and in three days I will raise it up again." 
John ii. 19; viii. 5, 58; ix. 3. 

There is a sense in which all the human family are written 
in God's book. All living men are written in his book of 
living men. To blot any of them out of this book is to take 
away their life. 

There is another book containing the names of the elect, 
from which none can be blotted out without destroying the 
divine perfection of immutability. God has many books, Rev. 
xx. 12; for there is another book in which the actions of be- 
lievers are written, and another in which the actions of unbe- 
lievers are recorded. 

The book which Moses asked his name blotted from, if Is- 
rael were to perish in the wilderness, was the book of living 
men. He would rather die than live if that beloved people 
were to perish then, and all the promises of God should fail, 
and all the hopes of his people end in disappointment. 

He felt like Judah. when he said to Joseph, "How shall I go 
up to my father, and the lad be not with me?" Gen. xliv. 36. 
He felt like Esther when she said, "How can I endure to see 
the evil that shall come unto my people? or, how can I endure 



90 EXODUS— CHAP. XXXIII. 

to see the destruction of my kindred?" Esther viii. 6. We 
need not suspect Moses of making this request in fretfulness 
or impatience, for charity thinketh not evil. There is ample 
room to hope better things of him. 

This passage, with many others, must be construed with 
liberality; because if every one that has sinned were to be 
blotted out of the book of the living, then all the human 
family must be slain, for all have sinned. Horn. iii. 23. Those 
who sinned to a certain degree were so blotted out. Num. xiv. 
36, 37, 38. Men will not be cut off from life because they 
may prefer it, but only when their sin demands it, or when 
they have filled their days. 

It is a confirmation of this interpretation, that the Psalmist 
calls the list of living persons, the book of the living. "Let 
them be blotted out of the book of the living." Ps. lix. 28. 
From the book of the living names are being blotted out, and 
new ones inserted continually. But from the book of men's 
actions, words and thoughts, nothing is blotted out or erased, 
except those that are repented of. Isa. xliv. 22. 

But the book of life is maintained in its integrit}^; nothing 
has either been added to it or taken from it, since the foundation 
of the world, neither will there be to the end of it. 



CHAPTEE XXXIII. 

Yerse 4. And when the people heard these evil 
tidings, they mourned: and no man did put on him his 
ornaments. 

In seasons of fasting a man's behavior should correspond 
with his humiliation. Hence the Israelites wore sackcloth in 
mourning. And hence they used fasting in which nothing was 
put into their mouths during the whole day, nor the labor of 
others exacted; neither was any recreation, pleasantry nor 
amusement enjoyed, because of their incongruity. To chasten 
the soul, and to cheer it with any recreation, would manifestly 
be an incongruity, a contradiction, an absurdity. i)an. vi. X3. 
Jonah iii. 5-9. Esther iv. 16. Exod. xxxiii. 6. 






LEYITICUS. 

CHAPTER I Y. 

Yerses 1, 2. And the Lord spake unto Moses, saying, 
Speak unto the children of Israel, saying, If a soul shall 
sin through ignorance against any of the command- 
ments of the Lord concerning things which ought not 
to be done. 

If love be a fulfillment of the law, Rom. xiii. 10, then the 
infraction of the law is malevolence. And if he that keepeth 
the commandments is he that loves God, John xiv. 21, then 
the sin of ignorance in morality, is as clear a demonstration of 
what is in the heart as is the sin of knowledge; for if the Jews 
had known the Lord they would not have crucified him, and 
their conduct would not so clearly have shown the heart, as 
the sin of ignorance did. 1 Cor. ii. 8. 

It requires faith, humility and deference to receive cordially 
this doctrine, although it be so clearly revealed. And if a soul 
sin, and commit any of these things which are forbidden, though 
he wished it not, yet is he guilty, and shall bear his iniquity. 
Lev. v. 2, 13, 17. 



CHAPTER VIII. 

Terse 23. And he slew it; and Moses took of the 
blood of it, and put it upon the tip of Aaron's right 
ear. 

It was necessary for the Lord to be without any infraction 
of the law, or he could not be a propitiatory sacrifice; anything 
offered in sacrifice was to be without spot or blemish to be 
accepted. 

If this application of blood was not made to Christ, it was 
done on the cross when he was sprinkled with his own blood. 
91 



92 LEVITICUS— CHAP. XVIII. 



CHAPTER XIV. 



Terse 18. And the remnant of the oil * * * and the 
priest shall make an atonement for him. 

Why should an atonement be necessary for one who had 
only had the leprosy, unless there is involuntary sin as taught 
in imputation, Exod. xx. 5; as taught in the sin of ignorance. 
Chap. v. 2, 13. Luke xiii. 24. John vi. 65. Eom. vii. 18. 
Gal. v. 17. Chap. v. 17. 



CHAPTEE XYIII. 

Verse 6. None of yon shall approach to any that is 
near of kin to him, to uncover their nakedness: I am 
the Lord. 

It is written, "Because iniquity shall abound, the loye of 
many shall wax cold.'' So general is the corruption of society 
respecting incest, that men care little about it; the conscience of 
many has waxed dull. Although it is not so said, }et the con- 
text shows that this is the general prohibition of sexual inter- 
course between those who are near of kin. 

It is very significant and decisive, that this denomination — 
near of kin — is, by the lawgiver, applied to relation by affinity 
and to relation by consanguinity: there is no difference made. 
A man may no more approach to any of his deceased wife's 
relations, than he may of his own. Our confession of faitli 
gives the true doctrine. And Presbyterians have all received it, 
and have solemnly promised before God to observe it; there 
will be one witness for the truth as long as she holds fast her 
integrity. If she becomes corrupted the cause of truth will 
lose one witness. 

Let it not be forgotten that this programme puts the relation 
by consanguinity and relation by affinity upon the same ground 
precisely. 

This is proved by the mingling of specifications under the 
same head, under the same law, the same prohibition, with re- 
spect to the infamous crime of incest. Js a man forbidden to 
approach a mother, verse 7; or a sister, verse 13; the reason is, 
nearness of kin, verse 6. And is he forbidden to approach to 
an uncle's wife indefinitely, whether a widow or not? verse 14; 
or to a widowed daughter-in-law, verse 15; the reason is the 



LEVITICUS— CHAP. XVIII. 93 

same, nearness of kin. The use of the word wife for widow, 
does not alter the case; as the reason of the prohibition was 
nearness of kin, it made no difference as far as incest was in- 
volved, whether the woman were a wife or a widow, or whether 
the man were married or single, for nearness of kin would 
equally pertain in either case. 

There is, therefore, no such carelessness and indecisiveness 
in the style of the Scriptures as some seem to imagine. 

As incest is the subject, irrelevant matter is not introduced, 
nor suffered to divert attention from the real point in view. 
This was wise, for it gives clearness, strength of application to 
its precepts. Adultery is not here named nor alluded to by 
making the parties single or not single, because it was not 
called for here. That vice was elsewhere provided against in 
its appropriate place. 

The apostle, in his epistle, illustrates this subject by refer- 
ring to an egregious case of incest, in one w r ho had his father's 
wife, no mention being made whether either was in the married 
state or not, for incest was the subject. So when John the 
Baptist reproved Herod for having his brother Philip's wife, 
no mention is made of the fact of Philip's being still living, 
which would have been necessary to establish the crime of 
adultery, but was irrelevant to the charge of incest. 

It can not be inferred that the father's wife above mentioned 
had a husband living, because she is called w T ife instead of 
widow, for the Scriptures use wife for w T idow in all cases in 
which the deceased husband is alluded to. Gen. xxxviii. 8,9. 
Deut. xxv. 5, 9. Judges xx. 4. Euth iv. 5. 1 Sam. iv. 19; 
xxvii. 3; xxx. 5. 2 Sam. xi. 26; xii. 8, 9, 10, 15. Matt. xxii. 24, 
25. Luke xx. 28. Acts v. 7. Judges xx. 4, proves the 
point more strongly by the application of the rule to the other 
sex. 

That it is not adultery that is the subject, is clear from the 
prohibition of approach to a sister, a niece, or a wife's daughter, 
or granddaughter, verses 9, 10, 17. As many of these would 
naturally be unmarried, and yet all approach to them in mar- 
riage or otherwise is prohibited on account of nearness of kin, 
we perceive that, when a brother's wife is prohibited, it is also 
on account of nearneas of kindred. If in some of these pro- 
hibitions there may have been other grounds of prohibition, 
such other grounds are not alluded to in this statute. They 
are elsewhere provided for; this statute relates to incest only. 

Why was all approach either in marriage or otherwise, fur- 
bidden concerning a brother's wife? The statute answers: Be- 
cause of nearness of kin. 

If any one thinks that he may inquire, why? the answer is: 



94 LEVITICUS— CHAP. XVIII. 

Marriage of that woman with Philip's brother, made them one 
flesh, and that woman is his sister. Matt. xix. 5, 6. Gen. 
xxxviii. 24, 25 26. 

Some have tried to escape from accountability for incest, by 
arguing that the death of one of the parties to the marriage re- 
lation, dissolves all that the relation created. But this is con- 
trary to revelation, which uniformly shows that some of the 
relations remain after the death of one party. Gen. xxxviii. 
24-26. Deut. xxv. 5, 7. Ruth i. 5, 6, 8, 9, 15; ii. 11, 19, 20. 

Ruth, whose husband was dead, claimed Boaz as a near 
kinsman, who was a kinsman of her deceased husband, and 
who therefore was to perform a kinsman's duty. And he ac- 
knowledged both the existing relation and the existing obliga- 
tion, saving, "It is true that I am thv near kinsman." Ruth 
iii. 9, 12. 

If any interpret Rom. vii. 2, to make it teach differently, they 
wrest it, and make more out of it than it contains, for it teaches 
no more than that the death of one party so far absolves the 
other, that she is not guilty of adultery in a second marriage. 

Again there was a relation created by Absalom's going to the 
ten womer whc kept David's palace when he was gone from 
it; for marriage is not necessary to constitute this union. 1 Cor. 
vi. 16. So also Absalom's death did not dissolve it, and the 
inspired penman has faithfully recorded and preserved the 
enlightening fact that David shunned the incest on account of 
Absalom's continued relation to them. 2 Sam. xvi. 22; xx. 3. 
We are not left to any doubt or uncertainty on this subject. 

Why was a man prohibited from any approach to a wife's 
mother, daughter or granddaughter? It could not be because 
he was in wedlock; for that would be no reason against taking 
them; that would not equal iy be against his taking any other 
woman if incest were not the crime in view. 

Therefore we know that incest obtained by affinity as well 
as by consanguinity. And we know, too, that the unity created 
by marriage or intercourse, was not dissolved on the death of 
one of the parties. If it were then as Absalom was dead David 
need not to have abstained from the ten women, and there 
would have been no claim on a Jew to take his brother's wife, 
to perpetuate his brother's family; nor would a widow now 
have any right of dower. 

16. Thou shalt not uncover the nakedness of thy 
brother's wife: it is thy brother's nakedness. 

As the reason for the prohibition is nearness of kin, verse 6, 
there was no need of specifying all the similar degrees of re- 
lationship that fall^under it. _lf brother's wife is named, then 



LEVITICUS— CHAP. XVIII. 95 

wife's sister, and sister's husband need not be named; for they 
are of the same degree of relation. 

If it be inquired why a brother's wife is prohibited since it 
was made a duty to marry her? The answer is, that it was 
not made his duty to marry her unless the brother had died 
childless. If that brother had not died childless, to thus 
marry her would be incest, and should not this crime have 
been provided against? In our wretched, imperfect and fallen 
world, duties and laws impinge upon each other. We are for- 
bidden to kill, and also forbidden to let live, or not to kill. 
Exod. xx. 13; xxi. 29. Lev. xxiv. 21. 

Many rules have exceptions. Thou shalt not kill is the 
rule. But he that violates the rule, and kills his neighbor, Is 
the exception, and must be killed. So a man may not marry 
any of his wife's relations is the rule, yet if a brother died 
childless under Jewish economy, if his wife were young (not 
otherwise) his brother was to marry her although he had a 
family of his own, in order that his brother's family might 
have heirs to his property. But this was only temporary, and 
was to cease with the Jewish dispensation. 

17. Thou shalt not uncover the nakedness of a 
woman and her daughter, neither shalt thou take her 
son's daughter, or her daughter's daughter, for they 
are her near kinswomen. 

Consider that this law is put upon the ground of nearness of 
kin. Can man put it upon any other? And if a wife's son's 
daughter is too near of kin, is not a w r ife's sister still nearer? 

Is there any obscurity here? Any ground for indecision? 
If none, then we know that there are men who can disbelieve 
where there is satisfactory ground for faith; and that there are 
those who can believe where there is no ground for belief. 

The provision that some member of the family should take 
the widow of a deceased brother if she were young, did not 
affect the necessity for a general law against a man's taking 
her, except in the specified case: and for two reasons, viz: the 
provision of the Levirate law was temporary, and the law 
against incest was moral and perpetual. And in prohibiting 
this, all of the same degree are prohibited. 

18. Neither shalt thou take a wife to her sister, to 
vex her, to uncover her nakedness, besides the other in 
her lifetime. 

If this passage might have been more explicit, it is perhaps 
sufficiently clear. It is perfectly evident that sister is often 



96 LEVITICUS— CHAP. XVIII. 

used in the Scriptuies to express the idea of similarity of rela- 
tion. This rule applied to this passage makes it equivalent to 
a prohibition of taking a companion wife to the one you have. 
The clause, besides the other, binds us to this construction; for 
taking any woman as a sister wife, would be one besides the 
other. Besides any woman besides the other, besides the one 
you have, would be to grieve and to vex her. These two con- 
siderations seem to be sufficient to show that sister is used 
here in a metaphorical sense. 

All the illustrations above upon the law concerning incest, 
establish the same point. 

If sister be taken here in a literal sense, then the law against 
incest is nullified. If God does not thus nullify his own law, 
then sister here is to be interpreted metaphorically. 

That interpreting sister in a metaphorical sense in this place 
is justifiable, is further evident from the following passages in 
which without any hesitation we do thus interpret it. The 
prophet calls Jerusalem the sister of Sodom and of Samaria. 
Ezek. xvi. 45 ,46. 

Also Israel for similar backsliding is called the sister of 
Judah. Jer. iii. 8, 10. How obvious the propriety of calling 
those in the Lord Jesus Christ, brothers and sisters. Matt, 
xii. 50. 

From an impending connection, Job calls the worm his sister, 
xvii. 14. He calls himself a brother to dragons, and a com- 
panion to owls, xxx. 29. We are directed to call wisdom our 
sister, and our kinswoman. Prov. vii. 4. Moses calls com- 
panion curtains in the tabernacle, the woman and her sister. 
Exod. xxvi. 3; xxxvi. 10, 13 — woman to her sister in Hebrew. 
If this is so common in the Scriptures we are warranted in so 
interpreting it in this place. 

This passage then is a prohibition of bigamy, and equally 
prohibits a wife's relative, and every other woman. 

It is also a law of degrees, and is not to be confined to its 
specifications; for it only prohibits men from taking certain 
women; and does not say whom women may not many. 

The sixteenth verse seems to have concluded the law upon 
the subject of incest, under verse 6, and in this verse enters 
upon other subjects. 

To interpret this word sister in a literal sense is to make it 
teach by implication that a man may take any other woman as 
a companion wife. Such an interpretation puts it in contra- 
diction to Mai. ii. 14, 15, and opens a wide door to licentious- 
ness; for if it forbids marriage with a wife's sister, and only 
while the other is living, it justifies two licentious inferences; 



LEVITICUS— CHAP. XXII. 97 

one is that he may marry any other woman while the one is 
living; and the other is that he may marry a wife's sister after 
the other is dead. Then why did Malachi condemn bigamy 
from the law of nature, or one wife only being created for 
Adam? And then why did Moses forbid marriage with a first 
wife's mother or daughter or granddaughter on the ground of 
nearness of kin? 

The law against incest and bigamy belongs to the moral 
code, and the Levirate law was only a temporary provision to 
continue only while the Hebrews occupied their entailed 
estates; and ceased when they ceased to occupy those estates. 
Bat the moral law from its nature is abiding and unchangeable. 
The Levirate law was therefore only the exception to the rule 
which, on moral principles, inhibited the intercourse between 
relatives either by affinity or consanguinity on the ground of 
nearness of kin, or unity of flesh contracted by alliances. 
Lev. xviii. 6, 17. Matt. xix. 5, 6. 

This interpretation makes this passage harmonize with the 
whole divine code. As God made only one wife for Adam, 
he thereby declared that a man should only have one. If a 
man and his wife become one flesh, then the doctrine in our 
confession of faith is established. Also the gospel against 
divorce recognized, Rom. vii. 2,3, teaching that the married 
pair are united and bound for life. And if they separate they 
must remain alone, or be reconciled. 1 Cor. 10-14. 

In the Old Testament it is taught that God hateth putting 
away. Mai. ii. 16. 

This corresponds with New Testament. Matt. xix. 9. 

But the interpretation which is here opposed puts the word 
of God in collision; for if a man by that interpretation might 
have two wives at once if they were not sisters, why should a 
woman be called an adulteress because she had two husbands? 

The interpretation, therefore, which preserves the harmony 
of the divine law, is the true one. 



CHAPTEK XXII. 

Verse 12. If the priest's daughter also he married 
unto a stranger, she may not eat of an offering of the 
holy things. 

In the preceding verse we are taught that bondmen and 
bondmaids, persons born in servitude, or bought with money 



98 LEVITICUS— CHAP. XXIII. 

were allowed this privilege. In this respect the priest's slaves 
had a privilege in the church above his own daughter who 
was allied to a stranger. What a beautiful unity is maintained 
in the divine word, which often meets us so unexpectedly. 

If the reason is not given here it was unnecessary, as it is 
given elsewhere. Not only had she become a stranger by 
being allied to one in marriage who was a Gentile and become 
one flesh with him, Gen. ii. 23, Matt. xix. 5, but there was an- 
other great difference between a wife and a bondw T oman; she 
was under the control of a heathen family, while Abraham's 
bondmen were under regulations of a pious family; " I know 
Abraham, that he will command his children, and his house- 
hold after him, and they shall keep the ways of the Lord." 
But if the priest's daughter were returned to her father's 
house as in her youth, her privileges were restored, verse 13. 



CHAPTBE XXIII. 

Verse 3. Six days shall work be done: but the 
seventh day is the Sabbath of rest, a holy convocation ; 
ye shall do no work therein: it is the Sabbath of the 
Lord in all your dwellings. 

The weekly Sabbath is called one of the Lord's feasts, one 
of the solemn seasons of devotion which he appointed to be 
observed by his chosen people. It is by his authority ap- 
pointed a Sabbath of rest, a holy convocation, or calling 
together; in it all work is forbidden. 

When the saints assemble for the purpose of united devo- 
tion, it is called a holy assembly, because the object for which 
they assemble, is holy occupation — worship and adoration of 
the infinite and holy Jehovah; and therefore no other business 
is to be mixed with it to pollute it. none may be transacted or 
thought of, nothing but worship, as prayer, praise, and sacra- 
ments. As God rested from creation when he set apart the holy 
day, so we are to rest — to abstain from every kind of work or 
business; even from our own worldly or seeular words and 
thoughts. Every kind of worldly business must be laid aside 
on the holy day, that we too may consecrate it to holy em- 
ployment exclusively. 

Digging graves and burying the dead are works of business, 
and not worship or devotion. They are work, and are there- 
fore forbidden. 



LEVITICUS— CHAP. XXIII. 99 

Every kind of business transacted by an ecclesiastical judi- 
catory is business — is work, and is forbidden. Constituting 
a judicatory is business — is work; so is keeping the minutes; 
consequently no judicatory, from the session to the assembly, 
can meet on the Lord's sacred day; for the day is holy. No 
meeting of such judicatory may be announced or proposed or 
named on the holy day. No ph}-sicians or neighbors may 
visit the sick on this day, unless their situation demands it. 
No man may violate the sanctity of any family by a call or a 
visit on the holy daj r ; every famil}' should be left undisturbed, 
to devote the day to holiness and to God. No pecuniary mat- 
ters may be attended to in the church nor out of it, nor even 
spoken of; for it is worldly business. The tract or mission- 
ary society, nor any other may be named on the holy day; 
for they are human devices, and not ordinances of God. 

That we may not attend to any funeral rites on the Sabbath, is 
shown by inspired testimony. The disciples returned from the 
sepulcher of the Lord before the Sabbath, and when they had 
collected materials for embalming his body, as it was so late that 
they could not attend to it that day, they had to omit it until the 
Sabbath was past. And the evangelist adds, "They rested over 
the Sabbath according to the commandment." Luke xxiii. 56. 

If their resting, refraining in this instance, was according to 
the commandment, those obsequies would have been unlawful 
on the holy day. And then we must conclude, that they knew 
that the sanctifi cation of the da} r , making holy, meant some- 
thing. Lev. xix. 30 Ps. xlii. 4. Isa. lviii. 13. 

To go into the election of a pastor, or attend to any prelimi- 
nary measure, as publishing notice of it, or speaking of it, or 
even thinking it. is a violation of the holy day. 

The reason is, that although it relates to religion, as building 
churches, printing, binding and selling Bibles, yet it is only 
the secular business of religion and is therefore work — secular 
work — and only that. It is not worship, it is not holy employ- 
ment. 

The election and installation of pastors are not commanded 
of God, but are man's ordinances, man's business. And even 
if they were commanded, they are mere secular arrangements, 
to save inconvenience of continually providing supplies for the 
pulpit, and of ministers being without a home. Men are com- 
manded to labor six days, and do all their work, and are for- 
bidden to do it on the Lord's day. 

It is to be feared that there are many who never inquired 
the meaning of the Lord's day, or the sanctification of it. 
Plowing and seeding are also commanded, but being so does 
not sanctify them, nor make them holy. Business may have 



100 LEVITICUS— CHAP. XXIII. 

a relation to the church and to religion, as building churches, 
printing Bibles, paying ministers' salaries, yet, they are work, 
our work, and would desecrate the Lord r s day. 

The Jewish Sabbath, as did all their days, commenced at 
sunset, and so continued through all that dispensation. But 
under the gospel dispensation, neither our Sabbaths, nor other 
days do so commence. The great work of atonement which was 
finished in the morning of the resurrection, governs the Chris- 
tian Sabbath so far as to control the hour of its commence- 
ment, that it commence not any more on the evening, as did 
the Jewish Sabbath. 

The Sabbath day »ow commemorates both the work of 
creation and the work of propitiation. Gen. ii. E. Lev. xix, 
30. Rev> i. 10. Heb. iv. 9. Lev. xxiii. 32. John xx. 19. 

The collection of money for the sexton,, or for any other pur- 
pose, being worldly and pecuniary business, may not be either 
attended t&, or named on the Lord's day. A Christian at home 
may lay by any donation to the Lord, depositing it in a drawer 
of his desk, or in some place by itseif. But he may not take 
it to the house of God to pay it to the officers of the church, 
and divert them with keeping accounts and money changing. 
If there were in the church a place of deposit, so that he might 
deposit it there without interrupting any one's attention, per- 
haps it would be unobjectionable to so deposit it 

5. In the fourteenth day of the first moi>th at even 

is the Lord's passover. 

The first month of the Jewish ecclesiastical year was Abib, 
also called $isan. It commenced on some day on which the 
moon changed, between the eighth day of March and the fifth 
of ApriL 

As thek year was a lunar year consisting of twelve lunations, 
354 days, it fell short of a solar year by more than eleven 
days; consequently each succeeding year wo«uld commence 
eleven days earlier than the preceding, except when rectified. 

To keep the calendar within d*ne limits, an intercalary luna- 
tion or month was added, as often as necessary, to make the 
passover occur with the first full moon after the vernal equinox. 

7. In the first day ye shall have a holy convocation : 
ye shall do no servile work therein. 

This was not the weekly Sabbath, but a holy convocation. 
The passover was celebrated by the observance of two con- 
vocations of the people, also called Sabbaths; one on the first 
day, and the other on the seventh, on which no servile work 
might be done, such as the ordinary work of the farmer or the 



LEVITICUS— CHAP. XXIII. 101 

mechanic, but employments or things less servile might be 
attended to; while the holy Sabbath was so sacred that no 
work might be done. Exod. xx. 8, 9. 

This distinction is made between the weekly Sabbath and 
all the other Sabbaths connected with the . annual feasts, 
except the feast of atonement on the first day of the tenth 
month, which seems to have been so sacred as to require the 
inhibition of all work, verses 28, 29, 30, 31. 

9, 10. And the Lord spake unto Moses, saying, Speak 
unto the children of Israel, and say unto them, When 
ye be come into the land which I give unto you, and 
shall reap the harvest thereof, then ye shall bring a 
sheaf of the first-fruits of your harvest unto the priest. 

This feast of the first-fruits was not observed as early as the 
passover by forty 3 r ears. For as this feast related to their har- 
vest, it could not be observed whenjourn eying in the wilderness 
where they had no harvests. Therefore, the command to ob- 
serve it was not to take effect until they should arrive at 
Canaan. So entirely is this feast diverse and distinct from the 
passover. 

And although this fact is so obvious, yet the whole world 
seems to have agreed to unite them into one, so as to compute 
the feast of Pentecost from the passover, instead of computing 
it from the feast of harvest. 

At this feast of harvest every man was to bring the first 
sheaf that he reaped, if he had any harvest to reap. This 
sheaf was to be of barley, which was about two weeks earlier 
than their wheat harvest. They were neither to eat rubbed 
grain from the green heads, and dried by the fire, nor parched 
grain, nor bread made of the grain in any way, until they 
acknowledged the providence of Grod in giving them a harvest. 

11. And he shall wave the sheaf before the Lord, to 
be accepted for you: on the morrow after the Sabbath 
the priest shall wave it. 

When every man had brought his sheaf and presented it to 
the priest, he was to retain it until the next day after the suc- 
ceeding weekij T Sabbath, or until the first day of the coming 
week. On the da} r the sheaf was waved, a lamb was to be 
offered for a burnt offering, bat the sheaf was only to be 
waved and not burnt. Lev. ii. 12. 

16. Even unto the morrow after the seventh Sabbath 
shall ye number fifty days, and ye shall offer a new 
meat offering unto the Lord. 

From the above-mentioned waving of the sheaf seven Sab- 



102 LEVITICUS— CHAP. XXIII. 

baths occurring would make seven weeks or forty-nine days. 
And the next day following would make fifty days, which 
fiftieth day was the Pentecost, which is the Greek word for 
fifty. But the whole feast is called the feast of weeks. The 
feast of Pentecost is the fiftieth or last day. 

This feast of Pentecost was computed, not from the pass- 
over, but from the feast of weeks, or the first fruits of harvest, 
which was distinct from the passover as was the feast of atone- 
ment. Qf this fact there can not possibly be any doubt; and 
yet strange as it must seem, all the world have agreed to com- 
pute it from the passover. Even Josephus, Cruden, the Bible 
dictionaries. Buck, every commentator, and even the Jewish 
almanac at this day, all fall into the same error. 

This method of computing the Pentecost from the next day 
after the Jewish Sabbath will always bring it to the first day 
of the week, which is our Sabbath, the Lord's day. It can 
not so result from computing it from the passover which 
might occur on any day of the week; for the passover fol- 
lowed the changes of the moon, being the first Jewish S ib- 
bath after the first full moon in the year. 

If the occurrence of the Pentecost on the fiftieth day after 
the resurrection seems not to agree with this comment, it 
should be remembered, that the confusion of feasts, here men- 
tioned, had occurred before that time; hence the Pentecost was 
then made to occur fifty days from the passover, instead of 
fifty days after the waving of the sheaf. But as it was fifty 
days after the resurrection, and was the day which the Jews 
observed as the Pentecost, and as there was a great assemblage 
at Jerusalem, the Lord improved the occasion to pour out his 
Spirit and build his kingdom. This he could do whether the 
Jews had confused the Jewish feasts or not; for those feasts 
had all ceased to be of any obligation after his passion, being 
nailed to his cross and abolished. Col. ii. 14. 

Whitsuntide is our Pentecost, and is too early in the calendar 
when placed fifty days after the passover; for it ought to 
occur later; so as to be fifty days after the commencement of 
the feast of weeks. As harvest in Palestine did not commence 
until the tenth of May. the feast of Whitsuntide would fall 
about the twenty-eighth of June, varying from it as the com- 
mencement of harvest varied from the tenth of May. But as 
the observance of Pentecost now is a superstition and not of 
divine authority, it is immaterial when it is kept: it is wrong 
to keep it at all. 






LEVITICUS— CHAP. XXV. 103 



CHAPTER XXIT. 

Verse 17. And he that killeth any man shall surely 
be put to death. 

In numerous places of the Scriptures we are not to be gov- 
erned by the words so much as by the obvious intention of 
the Spirit, As the intention here is to annex infallibly the 
punishment to the crime of homicide, when done without 
cause, it is to be understood with this limitation, as is the par- 
a. lei passage. Gen. ix. 6. 

This rule must be applied to many passages; for otherwise 
we shall do dishonor to the divine word by making its various 
parts inconsistent with each other. If a thief were killed in 
making depredations in the night, it is expressly provided that 
no blood be shed for him. Exod. xxii. 2. Besides it is made 
a duty to slay the murderer, the adulterer, the Sabbath-breaker, 
the entice* to idolatry, and the wizard. Num. xxxv. 31. 
Dent, xiii. 10; xxii. 24. Num. xv. 35. Lev. xx. 2,27. Exod. 
xxii. 18. 

The sixth commandment also is given indefinitely, " Thou 
shalt not kill." Exod. xx. 13. Every one understands it 
with limitations and explanations given in other passages. The 
exceptions that life might be taken for murder, and beasts for 
food, are not expressed. 



CHAPTER XXV. 

Terse 35. And if thy brother be waxen poor, and 
fallen in decay with thee; then thou shalt relieve him: 
yea, though he be a stranger, or a sojourner; that he 
may live with thee. 

Though he be a stranger, or a proselyte, yet is he thy 
brother. Thou shalt relieve him. The same application of 
this charity was to be made to every circumcised brother, 
whether he were a descendant of Israel, or a proselyte, that 
the brother might enjoy life with the people of Israel. 

This relief should be extended to every brother, but es- 
pecially to the Jewish brother. Verse 38. We are required 
to do good unto all men as we have opportunity; but es- 
pecially unto the household of faith. 

Although the Hebrews were told that one law should be 



104 LEVITICUS—CHAP. XXV. 

for them and for strangers, it was always limited to the stahite 
to which it was annexed; for although proselytes were breth- 
ren, they were not to enjoy equal rights with the Hebrews ex- 
cept in some specified particulars; for circumcision did not 
endow the proselytes with all the rights and privileges of He- 
brews; for none but the children of Levi could approach the 
priesthood. None but Israelites born could hold the scepter. 
Bondmen, though circumcised, remained in perpetual bondage 
to their circumcised brethren, or to uncircumcised strangers. 
Gen. xvii. 11, 12. Num. iii. 10. Deut* xvii. 16. Lev. xxv. 
44, 45, 46, 47. 

Women, though not circumcised, were Hebrews, and had 
not equal rights with men. Gen. iii. 16. 

Children, though equally human beings, were not equal with 
adults, nor with one another. Gen. iv. 7. 

The gospel maintains the same inequalities in our fallen 
nature. 1 Tim. ii. 11-14. 1 Cor. xiv. 34. Eph. v. 22, 23, 
24. 1 Pet. iii. 5, 6. 

As the New Testament teaches the same inequalities, we 
learn that these teachings belong to the moral law, and are the 
law of nature. Making slavery criminal is blasphemy and in- 
fidelity. 1 Tim. vi. 1. 

54. And if he be not redeemed in these years, then 
he shall go out in the year of jubilee, both be, and his 
children with him. 

This provision is made for those Hebrews who were sold to 
foreigners or strangers who were not Hebrews (see verse 47); 
for the Hebrew servants sold to Hebrews were to serve only 
six years. If a Gentile living with Israel bought Hebrew 
servants they were to let them be redeemed at any time, verse 
48. But if the Hebrew servant sold to a Gentile was not re- 
deemed before jubilee, he and his family were then free. No 
other servants were freed b}^ the jubilee. 

The jubilee freed all the land that had been sold by He- 
brews; for the possessions of the Hebrews were entailed es- 
tates. It also canceled all debts which remained unpaid. It 
also freed all Hebrew servants that were sold to strangers and 
were not redeemed. But it did not affect the condition of any 
other servants; for Hebrew servants were required to serve 
six years. Exod. xxi. 2. The jubilee could not affect them 
without infracting this law. And the bondmen in Israel were 
of the families of strangers, and their bondage was perpetual. 
See Lev. xxv. 44, 45, 46. The jubilee could not affect their 
condition without violating this law of their perpetual servi- 
/ 



LEVITICUS— CHA£. XXVI. 105 

tude. It freed the land, and contained provisions for Jews 
only. 

The institution and the language used prove this exegesis 
to be the true one. See Verse 10. " And ye shall hallow the 
fiftieth year, and proclaim liberty throughout all the land unto 
all the inhabitants thereof \ it shall be a jubilee unto you; and 
ye shall return every man unto his possession; and ye shaic 
return every man to his family." The application is restricted 
to the Hebrews, and to them only. A jubilee shall it be to 
you] and ye shall return every man to his family. It extended 
no privilege to the heathen in their country. 

Even its extension to the Hebrews had four limitations. It 
did not liberate Hebrew daughters that were sold, Exod. xxi. 
7. It did not liberate the Hebrew whose ear had been bored 
to the door-post, Exod. xxi. 5, 6. It did not redeem a house in 
the walled city that had been sold. Lev. xxv. 30. It did not re- 
lease a Hebrew servant from his six 3 T ears' servitude. Other 
provisions had been made for all these cases. And they were 
final, and could not be made void. 

The jubilee was made for Israel and not for the heathen. 
They had no privilege by it. Bondmen were not released by it. 

From the time that the Gibeonites were made bondmen by 
Joshua, to the time when King Saul persecuted them, and 
seven of Israel suffered death for that persecution, eight jubi- 
lees had occurred; and jet the condition of these Gibeonites 
as bondmen continued the same. Josh. ix. 22-27. 2 Sam. xxi. 
19. Exod. xxi. 2, 7. Lev. xxv. 23, 29, 45, 46. 

This view of the subject must be correct because it estab- 
lishes the divine law, which may not be made void. His word 
is everlasting truth. Matt. iii. 15. Luke xvi. 17. John vii. 
23; x. 35. 



CHAPTER XXVI. 

Verse 29. And ye shall eat the flesh of your sons, 
and the flesh of your daughters shall ye eat. • 

It was said on xxiv. 17 of Leviticus, that the intention of 
the inspired writer is to be considered as well as his words. 
One instance serves as a fulfillment of the judgment. The 
language is in the form of a command, although it is only a 
prediction- — a prediction of a judgment upon them for their 
disregard of the divine law. It does not specify the number 
of instances that would occur. It only shows the kind of 
judgment. And it did occur. 2 Kings vi. 29. 



106 LEVITICUS— CHAP. XXVII. 

As the history only affords a single instance of its fulfill- 
ment, 2 Kings vi. 28, 29, we learn that one fact is a fulfillment 
of a prophecy; as the prophecy of Joel ii. 28 is fulfilled by 
one instance. Acts ii. 17. So also Matt, xxvii. 4A with Luke 
xxiii. 39. Mark xv. 32 with Luke xxiii. 37. 

Keeping in mind this rule will help us to understand other 
Scriptures. But we should also recollect that much occurred 
that has not been recorded. 



CHAPTBE XXVII. 

Verse 28. Notwithstanding, no devoted thing, that 
a man shall devote unto the Lord of all that he hath, 
both of man and beast, and of the field of his posses- 
sion, shall be sold or redeemed: every devoted thing 
is most holy unto the Lord. 

That which is solemnly consecrated to the Lord was to be 
his unconditionally and inevitably. Samuel, when a child, 
was so consecrated or devoted, and remained his for life. But 
there was special provision showing what might, and what 
might not be offered as burnt offerings. No human sacrifice 
was lawful except one, and that was Jesus Christ. 

Jephtha so devoted that which first came forth of his house 
when he returned from his victor}?" over Amnion. And that was 
his daughter, his only child. And he offered her as a burnt 
sacrifice to God; being bound b}^ his vow to do so. But he 
erred in making such a vow. When a man makes a vow to do 
an unlawful thing, he fastens sin upon himself; for he must sin 
either in the breach or the performance; for either is sin. 

The most holy things which the Hebrews devoted to God 
were not necessarily to be burnt upon the altar; but were the 
Lord's, and unredeemable, and were given to the priest, and if 
the}^ were suitable, they might be eaten by his family, Num. 
xviii. 8, 9, or burnt upon the altar, if they were proper for 
such offerings. 

This passage does not specify what use those things so de- 
voted to God were to be put to. But it shows that they were 
unredeemable. 

29. None devoted, which shall be devoted of men, 
shall be redeemed; but shall surely be put to death. 

Knowing this law, the Hebrews could not devote for sacri- 
fices any thing that was unclean; for the priest could not ac- 
cept such; neither could the Hebrews so devote them. 



LEVITICUS— CHAP. XXVII. 107 

Some obscurity may seem to be involved in this passage 
from the mistake of the translators in saying devoted of men, 
instead of saying devoted by men. The things devoted were 
not men, but things devoted by men, and were to be detained 
by the priests for any use to which t\\Qj were appropriate. So 
Samuel was retained for a holy and appropriate employment. 
Clean beasts were retained for sacrifices, and for food for the 
priests' families. Other things were retained for some use that 
was appropriate under the direction of the priests. 

An unclean beast was not to be destroyed by the breaking 
of his neck; for that provision related only to the case of its 
not bein<> redeemed by its owner; and was made to save the 
owner from sacrilegiously keeping and using what was the 
Lord's, and unredeemed. 

If such an unclean beast were in possession of the priest, it 
could be put to some menial service, like that to which the 
Midianitish captives, beasts and asses were put, which were 
given and devoted to the Lord 4 out of the spoils of Midian. 
Num. xxxi. 30. 

The various dispositions of different things could not be re- 
peated every time that any one was mentioned. 

Nothing that is devoted by men shall be redeemed, but shall 
surely be put to death, 1ms the condition, that it be a clean 
beast suitable for a burnt offering, which were such as men 
could devote, or the priests receive for such purpose. 

If the explanation is not here annexed, it was because it was 
unnecessary, being clearly stated in other places. And if so 
clearly given they may not be disregarded. See Num. xviii. 
14, 15. Every thing devoted in Israel shall be thine. Every 
thing that openeth the matrix [the first-born] in all flesh, 
which they bring unto the Lord, whether it be of men or of 
beasts, shall be thine: nevertheless the first-born of man shalt 
thou surely redeem, and the firstling of unclean beasts shalt 
thou redeem. Here the different disposition of different sub- 
jects is clearly stated. 

And in Num. xviii. 17, this passage, Lev. xxvii. 29, is also 
explained, viz: But the firstling of a cow, or the firstling of a 
sheep, or the firstling of a goat, thou shalt not redeem; they 
are holy: thou shalt sprinkle their blood upon the altar. This 
limits and explains Lev. xxvii. 28, 29. It shows that those 
devoted that were to be put to death, were such clean beasts 
as w r ere suitable for sacrifices. 

The meat offering was holy as other devoted things; it was 
not to be burnt upon the altar, except a handful of it for a 
memorial. See Lev.ii. 12. As for the oblation of the first- 
fruits, ye shall offer them unto the Lord; but they shall not 
be burnt upon the altar for a sweet savor. 



LUMBERS. 



CHAPTEE IV. 

Verse 16. And to the office of Eleazar the son of 
Aaron the priest pertaineth the oil for the light, and 
the sweet incense, and the daily meat offering. 

The various duties of the high priest's office divided be- 
tween Aaron and his sons: each was to be the head in his own 
department* 

20. But they shall not go in to see when the holy 
things are covered, lest they die. 

The saeredness of the ministry and of the Sabbath are in- 
comprehensible to many. Nadab and Abihu in their not com- 
prehending such sanctity were burnt. Miriam was afflicted 
with leprosy. Korah, Dathan, Abiram and Uzza were slain. 
And King Saul lost the throne. Exod. xxxv. 3. Lev. x. 1, 
2. Num. xii. 10. 1 Sam. xiii. 12, 13. So sacred were divine 
things, that when the high priest went into the tabernacle to 
arrange the sacred vessels for removal; the Koathites whose 
duty it was to carry them, might not go in to look on when 
they were covered. This would have been so profane as to 
be punished with death. The men of Bethshemesh were slain 
for looking into the ark. 2 Sam. vi. 6, 7. 1 Sam. vi. 19. 

Divine things are also sacred under the gospel. When it 
was said to Ananias, " Thou hast not lied unto men, but unto 
God," Acts v. 4, Ananias had told the apostles an untruth, 
and what he did to his sacred ministers, was done to God. 
Matt. xxv. 40. 45; x. 40-42. 1 Cor. vi. 15, 19, 20. 

This fact of imputation to God appears still stronger when 
it is applied also to the treatment of private members of the 
Lord's body. The children of Israel could not approach. God 
in the public ordinances to administer them, only through the 
appointed ministry set apart, or sanctified to that business. 
Chap. viii. 19-22. 

The same is true under the gospel dispensation: the exposi- 
tion of the divine word, and administration of divine ordi- 
nances are appropriated to a class of men set apart to the work. 
Matt, xxviii. 19. Mark xvi. 15. 1 Cor. ix. 16. Heb. v. 4. 
Num. xii. 1-11; iii. 10. Acts xix. 16, 17. 



NUMBERS— CHAP. XY. 109 



CHAPTEK XII. 

Verse 9. And the anger of the Lord was kindled 
against them; and he departed. 

Moses was a servant, a prophet of the Lord, and was ac- 
countable to him, and not to them. Who made Aaron and 
Miriam to be his judges? While he with great fidelity, and 
with singular meekness, was serving the Lord as judge of 
Israel, they arraigned him at their bar; and severely rebuked 
him for officiating in the office to which he was called of God. 
"And his anger was kindled against them; and he departed." 
He departed, i. e., ceased to be manifest, ceased to show his 
presence; for he ever remains essentially present everywhere, 
lie was displeased with the arrogance and contumacy of Aaron 
and Miriam; and he smote Miriam with leprosy. On two ac- 
counts we might suppose Aaron's offense to be the greatest, 
on account of his high office, and on account of his being the 
stronger vessel. But her offense was the greatest for assum- 
ing and arrogating equality with him whom God had placed 
above her. " Thy desire shall be to thine husband, and he 
shall rule over thee." Gen. iii. 16. Eph. v. 24. 1 Tim. ii. 11. 
1 Pet. iii. 7. 

In this arrogant and aspiring attempt to usurp authority 
over the Lord's servant, or to be equal with him, was a piece 
of high-handed mutiny and presumption. 

But weak human nature since the fall is prone to such ar- 
rogance, when deep humiliation and self-abasement would be 
more becoming vile worms of the dust. 



CHAPTEK XY. 

Yerse 16. One law and one manner shall be for 
you, and for the stranger that sojourneth with you. 

This clause or provision is frequently repeated in the law. 
It is added to every statute to which it is applicable; and can 
be applied or extended to no other. Exod. xxix. 33; xxx. 33. 
Lev. xxii. 10, 12, 1?. Num. i. 51; iii. 10. 38. Deut. xiv. 21; 
xv. 3; xvii. 15; xxiii. 20. 1 Kings ix. 20, 22. 



110 NUMBERS— CHAP. XXII. 



CHAPTEE XX. 

Verse 8. Take the rod, and gather thou the assembly 
together, thou and Aaron thy brother, and speak ye 
unto the rock before their eyes. 

The rod was the same which was used in his miracles from 
the beginning. Exod. iv. 17; viii. 17. 

11. And Moses lifted up his hand, and with his rod 
he smote the rock twice: and the water came out 
abundantly. 

The offense of Moses and Aaron was not in smiting the rock; 
for his being commanded to take it with him implied its use; 
and besides this he was commanded to use it in a similar in- 
stance. Exod xvii. 6. 

The Psalmist also confirms this view by ascribing their 
offense to speaking unadvisedly with their lips. Ps. cvi. 33 

As the inspired Psalmist imputes the offense to speaking un- 
advisedly, we can not impute it to nny thing else. They said, 
"Hear now, )^ou rebels; must we fetch you water out of this 
rock?" God was wronged, not they. They had no right to 
make the cause altogether their own, as if they only had cause 
to be grieved; and as if they and not God was to fetch water 
out of the rock 1 Sam. viii 7. 

Besides they knew that this was the true view of the sub- 
ject. Exod, xvi. 7, 8. 



CHAPTEE XXII. 

Yerse 6. Come now therefore, I pray thee, curse me 
this people; for they are too mighty for me: perad- 
venture I shall prevail, that we may smite them, and 
that I may drive them out of the land: for I wot that 
he whom thou blessest is blessed, and he whom thou 
cursest is cursed. 

It is remarkable that wicked men can he orthodox, and in- 
telligent in theology, when it suits their purpose. 

Balak is commendable for two traits of character here dis- 
played. He rightly judged that Israel was too powerful for 
him; and that he ought to employ the best means of safety. 






NUMBERS— CHAP. XXII. Ill 

And then he knew that Balaam was a true prophet, and his 
prophetic declarations would certainly be fulfilled. 

And another trait, and a third, is that a mere peradventure 
is a sufficient encouragement for undertaking an enterprise. 
In this his faith appears to have been more clear and decided 
than that of many better men. But it was spurious in that it 
did not work by love either to God or to men. 

Like the faith of the sons of Sceva, it was strong enough, 
but unauthorized, and without love. 

Notwithstanding, he was very wicked. He wished to have 
God's chosen people cursed and destroyed for his safety; al- 
though he did not know that they would ever molest him. It 
was an act of high malevolence, and doing evil that good 
might come. 

He was further guilty of sacrilege and profanity in brow- 
beating a prophet to compel him to profane the Spirit of pro- 
phecy, and speak lies in the name of the Lord. But he had 
his reward as they may expect who trifle with sacred things. 

Prophets are sometimes unregenerate men, and evil men. 
King Saul was among the prophets; but as it was only on a 
few occasions, he was not generally called a prophet. Abime- 
lech, Laban, Manoah, Sarah, and man} 7 others, had revelations; 
and were not all pious; for piety was not essential to a pro- 
phet or an apostle. Gen. xx. 6; xxxi 24. Judges xiii, 3, 12. 
Eom. ix, 12 v John vi. 70. Balaam being a true prophet, his 
word was infallible; yet he was not better than Balak. 

Although the Lord recognized Balaam's prophetic office by 
giving him leave to accept Balak's invitation to go to Midian; 
yet it is written, that the Lord was angry with him because he 
went. And it is written of him, that he loved the wages of 
unrighteousness. 2 Pet. ii. 15 Num. xxii. 32 Gen. xli 25. 
John xi. 51. 1 Sam. x. 10; xviii. 10. 1 Cor. xiii. 2. 

We also learn the strange or unnatural mixture of faith with 
the most inveterate impiety. Devils acknowledged Christ to 
be the Son of God, and even prayed to him for leave to enter 
the swine; yet with this faith, and the answer of their prayer, 
they remained devils still. The freebooters while in com- 
munion with the Roman Catholic Church were pirates; just as 
heathen men did as recorded in 2 Kings xvii. 24-33. 

The unhallowed blending of outward religion with ungod- 
liness ever abounds in Christendom. The Pharisees exemplify 
it, as do the Antinomians, and all ungodly professors who 
hold the truth in unrighteousness, and all who say, Lord, 
Lord, .without obeying him; and all who draw nigh with their 
mouth and their lips while their hearts are far off. 

How many believe in divine things — believe the Bible, and 



112 NUMBERS—CHAP. XXVII. 

live in carnal security, while devils believe and tremble. It 
is no wonder the apostle should say, " What doth it profit, my 
brethren, though a man say he hath faith, and hath not works? 
Can faith save him?" It is no wonder that another should 
say, "Though I have the gift of prophecy, and understand all 
mysteries, and all knowledge; and though I have all faith, 
so that I could remove mountains, and have not charity, I am 
nothing." <U1 the pious must agree on this subject. Jas. ii. 
14. 1 Cor. xiii. 2. 



CHAPTER XXYII. 

Verse 14. For ye rebelled against my commandment 
in the desert of Zin, in the strife of the congregation, 
to sanctify me at the water before their eyes: that is 
the water of Meribah in Kadesh in the wilderness of 
Zin. 

Inspired writers use different terms for the same thing, as 
desert and wilderness in this passage. There appear to have 
been two supplies of quails, and two supplies of water from 
the rock. They could not be the same; for the first was in the 
wilderness of Sin which was nearer to the Red Sea than Zin. 

Besides at the first supply Moses and Aaron showed the 
meekness of wisdom, while in this they were irreverent. Exod. 
xvi. 7, 8; xvii. 2. Num. xx. 10. 

The first was at Rephidim nearer to the Eed Sea, while this 
was at Kadesh Barnea near the Dead Sea The first was in the 
wilderness of Sin before they reached Sinai; while this was in 
the wilderness of Zin by the Dead Sea, and in that part of 
Canaan which afterward fell to the tribe of Judah. 

The first was in the first year of their traveling in the wil- 
derness; while this was in the thirty-seventh. 

The first was during Miriam's life; this was after her death. 

In the first instance Moses was directed to smite the rock; 
while in this he was directed to speak to it. But as he was 
commanded to take the rod it is natural to infer that he was to 
use it by smiting the rock with it as he did the rivers and the 
dust. Exod. vii. 17; viii. 16; xvii. 5, 6. 

In the first instance Moses was to take some of the elders 
with him; in this he was to assemble the congregation, to wit- 
ness the goodness and the mighty power of God, and to be 
ready at the place to enjoy the refreshing fountain. The first 
was immediately preceding the war with Amalek, while this 



NUMBERS— CHAP. XXXI. 113 

was long after. Exod, xvii 7, 8 Nura xx. I, 8. And there 
were many journe} r s of the Hebrews between the two in- 
stances. 

Both these places were appropriately denominated Meribab, 
because of the strivings of the people. 

We have no ground for the belief that either of these rocks 
followed the camp of the Hebrews. The metaphorical or 
Spiritual Rock followed; but this rock was Christ, who was 
ever with them to give them all needed grace. 1 Cor. x, 3, 4. 



CHAPTEK XXXI. 

Verses I, 2. And the Lord spake unto Moses, saying, 
Avenge the children of Israel of the Midianites. 

Midian had hired Balaam to curse Israel, and thus to bring 
destruction upon them. And the Lord would destroy them. 
Moses had resided fort} r years in Midian, and married his wife 
there. But her father's family w r ere not in Midian; for we 
read of them as being with or near the Amalekites when King 
Saul was sent to destroy Amalek. 

3. And Moses spake unto the people, saying, Arm 
some of yourselves unto the war, and let them go 
against the Midianites, and avenge the Lord of Midian. 

As Midian had offended against Israel, they had therein of- 
fended against the Lord. Matt. xxv. 40. 

It is therefore no discrepancy, that in one place it is called 
avenging yourselves, and in another avenging the Lord. 

5. So there were delivered out of the thousands of Is- 
rael, a thousand of every tribe, twelve thousand armed 
for war. 

Phinehas, a priest, accompanied this expedition. But whether 
one of the thousands was of the tribe of Levi, we do not 
know; for as Joseph was two tribes, Ephraim and Manasseh, 
they had twelve without Levi. 

7. And they warred against the Midianites, as the 
Lord commanded Moses; and they slew all the males. 

On the suggestion of Balaam, Balak had enticed Israel into 
sin in the matter of Peor. For this they were destroyed, and 
for their other ungodliness: and Balaam perished with them. 



114 NUMBERS— CHAP. XXXI. 

He had enlisted in their cause against Israel, and it was just 
that he perish with them. It is written, " The wicked shall 
not be unpunished." 

11. And they took all the spoil, and all the prey, 
both of men and of beasts. 

This spoil was taken to the camp of Israel, and divided as 
God directed. 

As the victory was from the Lord, they voluntarily oifered 
as a thank offering all the jewels and most precious things of 
the spoils taken from Midian. 

As they had conquered five kings of Midian, and destroyed 
their people, and returned without the loss of a man, they 
were under great obligation to gratitude. 

Tfte captives taken were made bondmaids; for the males 
we e destroyed. 

Of these bondmaids the Lord took a share, and demanded it 
of the prophet. This portion which the Lord claimed was 
given to the priests, and to their service. 

The monarchy which God instituted in Israel, at their re- 
quest, was an absolute monarchy; not such at their request, 
but it was such by divine appointment. And every man 
knows that monarchy is not sinful, although it includes all 
that slavery includes, and much more, even the power of life 
and death. 

If monarchy, which contains all of slavery, and much more, 
is not sinful, then it follows, that slavery, which contains less, 
is not sinful. This is as plain to every one as any truth can be. 

Monarchy and slavery may be political evils; but that is a 
different thing from their being moral evils. The government 
of Rome over the Hebrews was a political evil; but they sub- 
mitted to it as they were in duty bound to do. It was not sin- 
ful in Rome in that they instituted a monarchical government 
over their colonies; it was sinful for them to interfere with the 
Hebrews in any way. 

The Israelites themselves would have erected a monarchical 
government over themselves if they could, and grieved that 
they could not. But they would have put over them a son of 
David. 

There is no principle in slavery that does so much violence 
to man's natural rights as monarchy does. And if one be not 
sinful, why is the other? 1 Sam. viii. 7-18. But there are 
those who hate light and come not to it. John iii. CO. 

Dear reader, as I love your soul, let me entreat you to come 
to the light, and to receive the truth in the love of it; lest you 
grieve the Holy Spirit, and he leave you to fill up your cup. 



NUMBERS— CHAP. XXXY. 115 

David ruled over Israel as an absolute monarch, and was 
never condemned for doing so. 

The husband is given authority over his wife, the parent 
over his child, the elder brother in Israel over the younger, 
and the master over the servant; and these by divine author- 
ity. Thus we have line upon line, precept upon precept. 
Knowledge is easy to him who desires it. John vii. 17. 

28. And levy a tribute unto the Lord of the men of 
war which went out to battle: one soul of five hund- 
red, both of the persons, and of the beeves, and of the 
asses, and of the sheep. 

The Lord claimed and took one soul of five hundred, and 
had them delivered to the priests. Do those know what they 
do who maintain that this was wicked? The Lord took these 
souls as chattels; the priests held them as chattels; used them 
as chattels: and thus justified before men such taking, hold- 
ing, and using. 

And the Lord confirms the same in the gospel. Let as many 
servants as are under the yoke count their own masters worthy 
of all honor, that the name of God and his doctrine be not 
blasphemed. And they that haye believing masters, let them 
not despise them, because they are brethren; but rather do 
them service, because they are faithful and beloved partakers 
of the benefit. These things teach and exhort. 1 Tim. vi. 1, 2, 

If the faithful minister who teaches these truths, and is 
therefore worthy of commendation, and yet receives persecu- 
tion, what a backslidden state of the church does it exhibit? 
If politicians, acting as civilians, should oppose monarchy, 
either national or domestic, let them oppose it as civilians, and 
only on civil or political grounds. And the church has not a 
word of objection. Bat if they oppose it on moral grounds 
they blaspheme God and his doctrine: and then the pious are 
aroused to lift up their voice as a trumpet to cry aloud, and 
spare not; for it is purely and only a civil matter; and does 
not belong to religion or morality. 



CHAPTER XXXV. 

Terse 12. And they shall be unto yon cities for 
refuge from the avenger; that the manslayer die not, 
until he stand before the congregation in judgment. 

If the avenger of blood, being a brother or a near friend of 



116 NUMBEHS— CHAP. XXXV. 

him who was slain, should overtake the manslayer before he 
reached the city of refuge he might kill him; therefore there 
were six cities of refuge, that there might be greater opportun- 
ity of reaching one of them. If the slayer were guilty of 
murder in the first degree, yet he might take refuge in one of 
them until his case was tried by the elders of his own city, 
who were the congregation. Deut. xix. 12. 

31. Moreover ye shall take no satisfaction for the life 
of a murderer, which is guilty of death: but he shall 
be surely put to death. 

No commutation of this capital punishment was allowed — 
no imprisonment for life — nothing might be substituted in the 
room of his execution. The strictness of this law has no con- 
nection with the Jewish dispensation — has no dependence upon 
it; but it is older, being enacted in the moral law given to 
Noah. Gen. ix. 5, 6. 



DEUTERONOMY. 

CHAPTER I. 

Terse 17. Ye shall not respect persons in judgment; 
but ye shall hear the small as well as the great; ye 
shall not be afraid of the face of man; for the judg- 
ment is God's. 

In being a judge of a court, a juror or an arbitrator, a man 
must do simple and exact justice toward the parties, whether 
they be rich or poor, high or low, in the fear of God. 

39. Moreover your little ones, which ye said should 
be a prey, and jour children, which in that day had no 
knowledge between good and evil, they shall go in 
thither. 

Here is a promise and a prophecy which involved the will 
and the actions of men; and yet they are given without any 
reserve or conditions, because the wills and hearts of all men 
are in the hand of God, whereby he was able to secure their 
fulfillment; for he would preserve those children from these 
evil acts, which had prevented their fathers from entering the 
promised land. 

These children were fifty-nine years of age and under. 
Num. xiv. 31, 32. 

This promise and prophecy did not include necessarily every 
individual; for some of them may have died of sickness; but 
if one-half of them entered Canaan, the promise and prophecy 
had been completely fulfilled by the survivors who were the 
representatives of the nation, and were the nation. We have 
an instance in point. Reuben, Gad, and the half tribe of Ma- 
nasseh, had engaged to go all of them ready armed over Jordan 
with their brethren to assist them in taking Canaan. 

This covenant was deemed to be completely fulfilled when less 
than one-half of them performed it: only forty thousand out 
of one hundred and eight thousand armed men performed the 
covenant. Num. ii. 11, 15. Josh. iv. 13. 

In many instances this rule must be applied. The promise 
of God to Abraham concerning his seed, was actually verified 



118 DEUTERONOMY— CHAP, IV. 

only to a part, which was taken as a representation of his 
seed; for the branches of the olive-tree did not all .remain. 
Rom. ix. 6, 27; xi. 1-22. Some were broken off. 



CHAPTEE II. 

Terse 12. The Horim also dwelt in Seir beforetime. 

The Horim were the earlier inhabitants of Mo ant Seir, and 
before Esau was born. Gen. xiv. 5-12. 

Adding s to plurals in im, is a corruption. Correct ex- 
amples are frequently furnished by the translators in the 
names, Abarim, Abel-maim, Abel-shittim, Akrabbim, Avim, 
Baalim, Denanim, Donanim, Engannim, Georathaim, Hazzurim, 
Kittim, Cherubim, Seiaphim. 

30. But Sihon king of Heshbon would not let us 
pass by him : for the Lord thy God hardened his spirit, 
and made his heart obstinate, that he might deliver 
him into thy hand, as appeareth this day. 

The fact of Sihon's inhospitality, and the consequent de- 
struction of him, showed both the purpose and the hand of 
God, who worketh all things after the counsel of his own will. 

We know that God's dealings with Sihon were right; for 
otherwise God would not have so dealt with him. Any con- 
trary thought would be blasphemy. 



CHAPTEE IV. 

Terse 2. Ye shall not add unto the word which I 
command you. 

His word given in infinite wisdom and goodness, and there- 
fore it must be perfect: to add or diminish, must destroy its 
perfection and corrupt it. 

24. For the Lord thy God is a consuming fire, even 
a jealous God. 

In saying, The Lord thy God is a consuming fire, it teaches 
us his infinite purity, the strictness of his law, the immutabil- 
ity of his whole character; and it teaches his people the feaa 



DEUTERONOMY— CHAP. IV. 119 

the awe, and the reverence that are due unto him in all his 
ways, and in all his words. 

This is an admonition to his children, and not the wicked 
exclusively. It is our God whom we are so to regard. How 
many times is his character exemplified to Israel, when the 
fire of God burnt among them, and caused thousands of them 
to perish. Deut. iv. 24-28. Num. xvi. 31-33; xiv. 22, 23. 

This passage is perverted by some who without authority 
add to it, by saying, God out of Christ is a consuming fire; 
when it is directed to his own chosen and beloved people. 

Of Abram it is said, A horror of great darkness fell upon 
him. Gen. xv. 12; and Moses said, I exceedingly fear and 
quake. Heb. xii. 21. 

Stand in awe, and sin not: commune with your own heart 
upon your bed, and be still. Selah. Ps. iv. 4. Serve the Lord 
with fear, and rejoice with trembling. Ps. ii. 11. Shall not 
his excellency make you afraid? And his dread fall upon 
you. Job xiii. 11. While I suffer thy terrors I am distracted. 
Ps. lxxxviii. 15. Say unto God, How terrible art thou in thy 
works. Ps. lxvi. 3. 

With God is terrible majesty. Job xxxvih 32. Therefore 
I was left alone, and sa*v this great vision, and there remained 
no strength in me; for my comeliness was turned in me into 
corruption, and I retained no strength. Dan. x. 8. I make a 
decree, That in every dominion of my kingdom men tremble 
and fear before the God of Daniel; for he is the living God. 
Dan. vi. 26. For the Lord most high is terrible; he is a great 
King over all the earth. Ps. xlvii. 2. 

It is the godly who understand the dreadful majesty of the 
Holy One. God is greatly to be feared in the assembly of the 
saints, and to be had in reverence of all them that are about 
him. Ps. lxxxix. 7. And fear not thou them which kill the 
body, but are not able to kill the soul: but rather fear him 
which is able to destroy both soul and body in hell. Matt. 
x. 28. The fear of God is the beginning of knowledge. 
Prov. i. 7. Mai. ii. 5. Jer. xliv. 10, 11. Ps. xxii. 23; xxv, 
14; lv. 19; lxv. 5; xc. 11. Neh. i. 5. Ps. xxxiii. 8; cxix. 
161. Num. xxvii. 13, 14. 



120 DEUTERONOMY—CHAP. V. 



CHAPTEE V. 

Verse 8. Thou shalt not make thee any graven im- 
age, or any likeness of any thing that is in heaven 
above, or that is in the earth beneath, or that is in 
the waters beneath the earth. 

The seas and rivers are in altitude beneath the earth, or their 
surface is lower than the surface of the earth. 

15. And remember that thou wast a servant in the 
land of Egypt, and that the Lord thy God brought 
thee out thence through a mighty hand and by a 
stretched out arm: therefore the Lord thy God com- 
manded thee to keep the Sabbath day. 

Although the Sabbath was instituted at the end of the first 
week, to commemorate the finishing of the work of creation 
and resting or ceasing from it; yet there could be accessions 
to it or new reasons added like this, their resting from Egyp- 
tian bondage. The resting of the Lord from his work of suf- 
fering and humiliation was a reason for translating it from the 
seventh to the first day of the week. 

So the rainbow could be adopted as a token of God's cove- 
nant with men and with beasts, that the flood should not be 
repeated, even if it alwa}^s had attended rain. So the stone of 
long continuance could be adopted as a witness of Joshua's 
covenant with Israel; as is so common with surveyors to make 
any stationary thing, as a stone, a stake, or a tree, a sign or 
memorial of a line or a corner to a plantation. Gen. ix. 12. 
Josh. xxiv. 27. 

22. These words the Lord spake unto all your as- 
sembly in the mount out of the mi 1st of the fire. 

The ten commandments were a summary of the whole moral 
code; and therefore were worthy to have been engraved in 
tables of stone, and as a symbol of their abiding and unchange- 
able nature; for the moral law can not be changed. 

This miracle, like others, was so public, was so exhibited be- 
fore the whole nation, that no one could entertain any doubt or 
be mistaken. 

And Moses appeals to them, ''These words the Lord spake 
unto all your assembly." Moses would not have said this to 
the people if it had not been true, and if they knew it were 
false. If miracles were wrought in this public manner, like 



DEUTERONOMY— CHAP. VII. 121 

dividing the waters of the Red Sea. and the waters of Jordan, 
then the common people knew whether Moses was inspired 
and sent of God jnst as well as he did. 

The apostles and primitive Christians, from the open manner 
of Christ's miracles, knew that he was sent of God and was 
the Savior of sinners. 

And even wicked men among them saw thousands of his 
miracles, and could not but know that he was the Lord from 
heaven. It is significant to notice how they scrutinized the 
man who having been blind from his birth was given sight. 
And the event showed that the miracle had been performed in 
truth. This miracle with a thousand others performed by the 
Lord, and with his resurrection, and the miracles subsequently 
wrought by his disciples to whom he communicated power for 
that purpose, were a clear and satisfactory proof of the truth 
of the gospel, which admitted of no doubt — was capable of no' 
mistake. Those who did not receive it acted against reason, 
because their hearts were hardened and their minds blinded. 

We ought to be thankful to God that the evidence for the 
truth and authenticity of the Scriptures is so clear. 



CHAPTER VI. 

Verse 25. And it shall be our righteousness, if we 
observe to do all these commandments before the Lord 
our God, as he hath commanded us. 

A negative righteousness by which they would avoid those 
calamities and national judgments which transgressions would 
bring upon them. Such a righteousness is of immense tem- 
poral advantage to a nation; but it would not atone fcr one 
sin, nor save any soul. 



CHAPTER VII. 

Verse 6. For thou art a holy people unto the Lord 
thy God: the Lord thy God hath chosen thee to be a 
special people unto himself, above all people that are 
'upon the face of the earth. 

If God can elect a nation to bestow his love upon them, and 
to make an everlasting covenant with them to glorify himself 
11 



122 DEUTERONOMY— CHAP. VII. 

by them; to give them the best country in the world, to give 
them revelations from heaven, to raise up the Redeemer from 
among them, and to unite the infinite Godhead to him to work 
out redemption for the souls of sinners, and to be their God; 
and to give them peculiar privileges and blessings above all 
the nations around them, then the election of individuals is es- 
tablished; if one can be the other can; if one is true the other 
is; for both stand on the same principle. 

The lawgiver proceeds to verse twenty-two, with a detail of 
the peculiar blessings and privileges which this covenant 
secures- to Israel. As a nation consists of individuals, its 
election is an election of all the individuals that constitute it. 

But he expressly informs them that these peculiar privileges 
and blessings were not bestowed upon them out of respect to 
their persons, but of his own goodness, of his own free and 
sovereign grace, in which he has mercy on whom he will have 
mercy. See verse 7; ix. 4, 5, 6; x. 17. 

The infinite Jehovah does not respect. the persons of sinners; 
for they are altogether unworthy and vile in his holy sight. 
Their vileness and unworthiness are, in some cases, the motive 
to show us the freeness and riches of his grace. Paul gives us 
one of the reasons of his election. 1 Tim. i. 16. Another 
reason that he assigned was that he had not committed the un- 
pardonable sin. But this was a negative reason. 1 Tim. iii. 
16. 1 Cor. i. 26, 27. Jas. i. 5, 9. 

16, And thou shalt consume all the people which 
the Lord thy God shall deliver thee; thine eye shall 
have no pity upon them: neither shalt thou serve 
their gods; for that will be a snare unto thee. 

The Lord is the sovereign king and judge over all his works 
to destroy and to preserve as he sees good. He destroyed all 
the nations of the old world by a flood, saving only Xoah 
and his famity. He slew Nadab and Abihu the priests; he 
slew the families of Korah, Dathan and Abiram; he destroyed 
all the cities of Sodom, Gomorrah, Admah and Zeboim, with 
their children. He takes away individuals of all ages. There 
is nothing in this passage that shows any different principle; 
for all men have sinned and forfeited their lives, their bodies 
and their souls into the hands of divine justice; we are all un- 
der condemnation; if we had been destroyed long ago with all 
the race, both the law and justice of the Holy One would have 
"approved it well." But if he have not done so, it was not that 
justice forbade it; but that in his mercy and long-suffering 
he spares some of us to reveal his goodness, and to establish 



DEUTERONOMY— CHAP. VIII. 123 

his kingdom of grace, and to make some beacons of light in the 
world. 

He has never relinquished his scepter nor his sovereign 
right to do what he will with his own, to destroy sinners when 
he will, or to have 'mercy on whom he will. 



CHAPTER VIII. 

Verse 2. And thou shatt remember all the way 
which the Lord thy God led thee these forty years 
in the wilderness, to humble thee, and to prove thee, 
to know what was in thine heart, whether thou 
wouldest keep his commandments, or no. 

God knows all things with intuitive knowledge. He knew 
them before the world was, and yet has a wise purpose to 
know them historically; and they must transpire — be acted; 
for he grounds his judgments on men's deeds, that all the 
universe may perceive the rectitude of his administration, xiii. 
3. 2 Chron. xxxii. 31. He could have bought Israel out of 
Egypt without putting -Pharaoh to the discipline of the ten 
plagues; but he would take off restraint from him, that he might 
reveal his real character. He took off restraint from Sihon, 
king of Heshbon, for a similar purpose, to give Israel occasion 
to destroy both him and his people. Deut. ii. 30. He proved 
o#r first parents by the tree of forbidden fruit. He proves 
every one of us by setting life and death before us, to know 
historically whether we will choose life or death. 

16. Who fed thee in the wilderness with manna, 
which thy fathers knew not, that he might humble 
thee, and that he might prove thee, to do thee good 
at thy latter end. 

The afflictions and blessings which are sent upon God's 
people are all sent in love; and are calculated in their own 
nature, and by God's direction, to do only good to them in 
their result. Thus it is in the severe trial of Jacob in the loss 
of his son, and with Joseph in all his afflictions in Egypt, all 
were made to work for their good. Thus it was with the 
heavy and protracted calamities of Job. It is written, "And 
we know that all things shall work together for good, to them 
who love God, to them who are the called according to his pur- 
pose." Rom. viii. 28. 



124 DEUTEKONOMY— CHAP. IX 



CHAPTEE IX. 

Verse 4. Speak not thou in thine heart, after that 
the Lord thy God hath cast them out from before 
thee, saying, For my righteousness the Lord hath 
brought me in to possess this land. 

Although God will reward men, both good and evil, for 
everything they do that is even morally good, still these re- 
wards are less than this great favor of their being put in pos- 
session of that rich inheritance which was of grace, and in per- 
forming his covenant with their fathers. 

The salvation of the soul is never the reward of such works 
of men, but only the reward of the propitiation of Christ. 
What had the wicked world done to purchase the mission 
of Christ to come and die for the ungodly? Eom. iv. 5, 
and v. 6. What had Saul of Tarsus done, when Jesus appeared 
to him on his way to Damascus, breathing out threatening and 
slaughter against the disciples? 

The sentiment of this passage is rich in every Christian 
heart. It abides with him every day and every hour, warm- 
ing his heart with love, gratitude, humilit} r , zeal and every 
grace. The carnal mind can not feel it. 1 Cor. ii. 14. Eom. 
viii. 7. 

7. Remember, and forget not, how thou provokedst 
the Lord thy God to wrath in the wilderness: from 
the day that thou didst depart out of the land of 
Egypt, until ye came unto this place, ye have been re- 
bellious against the Lord. 

The prophet Balaam, while harboring the sentiments of an 
evil and unsanctified heart, was, notwithstanding, under the 
sweet guidance of the Divine Spirit, which led him to say, 
he [the Lord] hath not beheld iniquity in Jacob, neither hath 
he seen perverseness in Israel. Num. xxiii. 21. 

Here is a seeming discrepancy between Moses and Balaam. 
But it is only seeming; for both are equally true. The fact is 
that God had seen much iniquity and perverseness in Israel. 
Balaam did not dispute this truth; but he was discussing an- 
other subject, viz: the destruction of Israel, which Balak 
wanted. Balaam was speaking to this point only, and says 
that God had not seen iniquity in Israel to lead him to destroy 
them. So the Lord spake to the point in hand when he said, 
"Neither hath this man sinned nor his parents; though both 



DEUTERONOMY— CHAP. X. 125 

had sinned thousands of times; yet neither had sinned as the 
reason of his being born blind. But he was born blind rather 
for the purpose of the miracle of healing him, to give evidence 
of Christ's mission. All who came out of Egypt that were 
men perished for their wickedness without being allowed to 
enter Canaan, but Joshua and Caleb; even Moses and Aaron 
died in the wilderness for their sins. The beauty of Scrip- 
ture truths only appears when we understand them: when we 
get the mind of the Spirit. 

Israel could not be destroyed as a people, because the cove- 
nant made with their fathers would not admit of it. They 
must possess Canaan. 

This also illustrates the doctrine of the certain final perse- 
verance of the' saints: they are given to Christ as his sheep, 
and as the crown and reward of his sufferings, and he must 
have them — he must see his seed. 

They are not less guilty, and less deserving of destruction 
than others; yet they will be brought to repentance and 
glory. If God chooses some of the chief of sinners, such as 
Paul, it illustrates the riches of grace in saving sinners. Their 
great sins will not be in the way, if they repent of them and 
forsake them: and this the covenant with Christ insures. 



CHAPTEK X. 

Verse 15. Only the Lord had. a delight in thy 
fathers to love them, and he chose their seed after 
them, even you above all people, as it is this day. 

Abraham, Isaac and Jacob were chosen patriarchs beloved 
of God; and were they with whom God founded and reared 
his church, and was now blessing them with its infinite privi- 
leges. Matt. 

17. For the Lord your God is God of gods, and Lord 
of lords, a great God, a mighty, and a terrible, whieh 
.regard eth not persons, nor taketh reward. 

The Sovereign of the universe has varieties in his dealings 
with sinners according to his infinite wisdom and goodness; 
but he never does any thing like showing favor or disfavor to 
any because they are high or low, rich or poor, learned or un- 
learned, reputable or disreputable. All the great variety of 
his treatment to individuals is based upon reason, or grounds 



126 DEUTEKONOMY— CHAP. XI. 

furnished by his infinite perfections, and by his covenant with 
his Son. 

The two thieves on the cross were both alike disreputable. 
Jacob and Esau were both alike without character when the 
Lord told their mother what a difference there would be made 
between them. Eom. ix. 11, 12. 

If it be asked, why such ungodly and unworthy persons are 
elected? the answer is, because there are no others. All are 
vile and ungodly, deserving eternal destruction. 

If salvation be of grace, it can be bestowed upon Mary 
Magdalen and Saul of Tarsus as upon any others, if they re- 
pent and believe; and indeed it is only applicable to the un- 
godly; for Jesus came not to call the righteous, but sinners to 
repentance; for the righteous, if there were any, would have 
no need of grace or salvation by Christ. If infants are as. 
clean and righteous, as some profess to think, they can have 
no part in the gospel, and can never taste the salvation of 
Christ. 1 Tim. i. 15. Matt. ix. 13. Mark ii. 17. 



CHAPTER XI. 

Verse 9. And that you may prolong your days in 
the land, which the Lord sware unto your fathers to 
give unto them and to their seed. 

If the Lord in infinite mercy and goodness had bound him- 
self with an oath to give Canaan to the Hebrews, he would, in 
faithfulness to himself and to them, perform the promise. 

This promise to Abraham and his seed did not make it nec- 
essar}^ to give it to every individual of them, nor to every 
generation of them; for several generations of them lived and 
died in Egypt, many of them died in the wilderness, and many 
died in captivity in a foreign land. It was sufficient that it was 
given to their heirs, to the representatives of some of them. 
But sin might cut off individuals, and even whole generations, 
so as not to prolong their days of possessing or enjoying it, 
and cause them to be removed by death or captivity; so that 
faithfulness to God's covenant on their part was a condition of 
their uninterrupted possession of it. 

Israel understood this condition; for Moses had informed 
them of it. Lev. xxvi. 1, 42. Deut. iv. 26; viii. 19, 20. Jer. 
xviii. 7-10. See Ps. Iv. 23. 

Nevertheless the promise to their seed as a people was per- 
emptory, and unconditional, during the continuance of that 



DEUTERONOMY— CHAP. XI. 12? 

dispensation. But the covenant with Ghrist concerning the 
salvation of the elect, is established upon better promises, 
Heb. viii. 6, 9, 10; for although the salvation of these is also 
conditional, yet the certainty that the elect will comply with 
the conditions, will repent and believe, and persevere unto the 
end, are all made sure in the covenant made with Christ for 
them, as it is written in Ps. ex. 3. Jer. xxxi. 33; xxiv. 7. 
Heb. viii. 10. 

The covenant made with Abraham relating to political bless- 
ings and privileges was therefore in this respect quite different 
from the covenant made with Christ relating to spiritual bless- 
ings. The former did not secure the privileges to individuals 
and generations, but to some of their representatives as it is 
this day: they stand before the world as a separate people with 
a promise to be brought in with the fullness of the Gentiles. 
Rom. xi. 25, 26. But the covenant with Christ concerns in- 
dividuals, and secures all the blessings to every one of his 
seed. The kingdom of Christ under the gospel dispensation 
is a superior dispensation. It is only a spiritual kingdom. The 
condition in the promise of prolonging their days in Canaan 
is entirely consistent, and in harmony with the sixth com- 
mandment. 

These principles are exemplified in denominating that first 
covenant as having a worldly sanctuary and carnal ordinances 
imposed upon them only for time, Heb. ix. 10; and in the pro- 
posal to Moses to destroy the Hebrews, and make him and 
his seed the only heirs of Israel. Deut. ix. 13, 14. 

The covenant with the Savior is unconditional as to its 
effect concerning every one of his people. He shall see of the 
travail of his soul, and be satisfied. All that the lather giveth 
to him shall come unto him, shall be raised up at the last day. 
John vi. 37. 

If the salvation of the elect is conditional, they must repent, 
believe and persevere, or not be saved; for if after they repent 
and believe, if they fall away, they will be finally lost, as it 
will be impossible to renew them again to repentance; yet they 
are secured by the promise that they will be kept by the power 
of God through faith unto salvation. 1 Pet. i. 5. Rev. iii. 10. 
John xvii. 2. Rom. viii. 28-30. John v. 24; x. 28. Heb. vi, 
4. Jer. xxxiii. 25, 26, 



128 DEUTERONOMY— CHAP. XIII. 



CHAPTER XII. 

Verse 32. What thing soever I command you, ob- 
Kerve to do it: thou shalt not add thereto, nor dimin- 
ish from it. 

Nothing which God hath not taught can be necessary to our 
salvation, nor to his declarative glory so as to need a place in 
the code of revelation. 

For us to pretend to improve it by either addition or a 
diminution, is arrogant and profane, is professing to be wiser 
than lie, which is denying his perfection. We may propose 
amendments to the translation in some places, and wish it 
were more accurate or intelligible, as Gen. iv. 1, 20. Exod. 
xxii. 12. 1 Kings ii. 9. Matt. iii. 16. Acts xx. 28; viii. 38, 
39. Heb. ii- 9. Rev. xiii. 8. But this is not like a desire to 
alter revelation. 

Revelation ought not to be agreeable to carnal men, nor to 
the remains of carnality in good men; but being aware of this 
we presume that God is right, and that our carnal feelings are 
erroneous and vile. Rev. xxii. 18, 19. 



CHAPTER XIII. 

Verse 3. Thou shalt not hearken unto the words of 
that prophet, or that dreamer of dreams : for the Lord 
your God provetb you, to know whether you love the 
Lord your God with all your heart, and with all your 
soul. 

It appears from this passage, as well as from others, that 
the sincerity of God's people needs to be tested, tried, proved, 
whether they will receive and obey his revealed word or not. 
And therefore he suffers false teachers, heretics of various 
kinds to abound in the world. 1 Cor. xi. 10. 2 Pet. ii. 2. 

We may often wish that there were no such hindrances to 
tin; progress of the gospel; no such enemies of souls to harden 
the hearts of sinners, and prejudice them against the humbling 
doctrines of the gospel. But the Lord knows of their neces- 
sity. It must needs be that offenses come, but woe unto him 
by whom they come. They shall deceive, if it were possible, 
the very elect. Matt. xxiv. 24. These trials encompass all 



DEUTERONOMY— CHAP. XIV. 129 

men. Rev. iii. 10. Adam and Eve were tried by the serpent 
and fell. Pharaoh in Egypt was tried. Joseph's brethren 
were tried when they betrayed and sold him. The church is 
tried now to prove her faithfulness, and whether she will be 
drawn away from the spiritual kingdom of Christ, to the car- 
nal things of the kingdoms of this world. John xviii. 33,36. 
If any do not stand in these trials, but suffer themselves to be 
drawn away and enticed by any means, then they prove that 
their love is not genuine; and must fear that they are rejected. 
2 Pet. ii. 2. 1 John ii. 19. 2 John 9. Matt. vii. 16, 20. 

By this proof of men's hearts God knows them demonstra- 
tively. He knows them by facts; for he judges men by their 
deeds, their actions. This is what is meant by the Lord's 
proving and knowing men. For action is the fruit which 
shows what the tree is. 

As the Most High knows all things, some may be perplexed 
witli this subject; but they need not be; for we can see that 
there were reasons for his knowing things historically, or as 
events that have transpired. Gen. xxii. 12. The Lord Jesus 
asked the disciples, "How many loaves have ye?" And it is 
written, "He said this to prove them; for he, himself, knew 
what Ire would do." On the same principle men need to pray 
as much as if he did not know all things. Even Christ who 
was God often prayed. Men must bear fruit — must show 
their character. Matt. xii. 33, 35, 37. Jas. ii. 22-26. If 
works show what the heart is, then there is good reason why 
men should be judged by their works. And in order to this 
they must do these works, or they would be non-existent. 1 
Pet. i. 17. John x. 27. 



CHAPTER XIV. 

Verse (i. And every beast that parteth the hoof, 
and cleaveth the cleft into two claws, and chewelh the 
cud among the beasts, that ye shall eat. 

When our version of the Bible was made, A. 1). 1610, the 
auxiliary verbs, as shall, will and may, had not appropriate 
uses as they have now. Here is therefore no command to eat 
of them, but liberty, as if it had been said, "Of them ye may 
eat." 

Those beasts which they might use for food had two marks, 
chewing the cud, and dividing the hoof into two parts. 



130 DEUTERONOMY— CHAP. XY. 



CHAPTBE XV. 

Verse 1. At the end of every seven years thou 
shalt make a release. 

At the end of every seven years the Hebrews were to have 
a release of debts and claims against one another, which was a 
kind of jubilee. It was the seventh year that was the year of 
release! See verses 9, 12. 

What has before been said limiting the provisions of the 
jubilee to the Hebrews, is shown in verse 3. "Of a foreigner 
thou may est exact it again: but that which is thine with thy 
brother thy hand shall release." 

The same is taught in chap. xiv. 21, of selling to a stranger 
what they, the Hebrews, might not eat. 

.Strangers, aliens living among them, were not allowed al 
the privileges of the Hebrews, neither were they subject to al 
their restrictions. See verses 12, 17. Chap. xvii. 15. Lev 
xxv, 39. 

12* And if thy brother, a Hebrew man, or a Hebrew 
woman, be sold unto thee, and serve thee six years; 
then in the seventh year thou shalt let him go free 
from thee. 

But this privilege was to be granted because he was a 
Hebrew, and for that only; but if he were not a Hebrew, it 
was different, for then both himself and his children after.him 
were perpetual bondmen. 

This express restriction of this law to a Hebrew authorizes 
the inference that the bondage of others was perpetual. And 
this is not only sustained by this natural inference, but is'sus- 
tained also by express law. Lev. xxv. 39-46. 

The Lord Jesus Christ teaches us, that his sheep hear his 
voice and they follow him. John x. 27. And he warns us, 
"He that is of God heareth God's words; ye therefore hear 
them not because ye are not of God." He said again, "If a 
man love me, he will keep my sayings, and my Father will 
love him, and we will come unto him, and make our abode 
with him." John xiv. 23. See com. on Exod. xxi. 1-6. 

It appears that an adult Hebrew woman was not subject to 
perpetual bonds, as was a minor, a youth in her father's house. 
Exod. xxi. 7. 



DEUTERONOMY— CHAP. XX. 131 



CHAPTER XVI. 

Verse 18 Judges and officers shalt thou make thee 
in all thy gates, which the Lord thy God giveth thee, 
throughout thy tribes: and they shall judge the peo- 
ple with just judgment. 

This precept relates to the civil government and not to the 
ecclesiastical, for that was in the hands of the priests. Num. 
hi. 10. Deut. xix. 17, 19. 

The whole government of both church and state in the time 
of the judges had been in their hands. But when the law was 
given by Moses, the priesthood was appropriated to Aaron and 
his brethren. But judges ruled much as they had before, 
until Moses instituted civil magistrates. Exod. xviii. 25. 

The spirit of prophecy abode with the Urim and Thummim. 
And on that account the priests were constituted a court of 
appeal in civil matters. Deut. xvii. 8, 9. 

Both civil and ecclesiastical government are then of divine 
appointment, are divine institutions, which is the reason why 
resistance to either is resistance to God. Deut. xvii. 12. Num. 
xi. 24, 25. Deut. xxix. 9, 10. Bom. xiii. 1-6. 



CHAPTEE XX. 

Verse 1. When thou goest out to battle against 
thine enemies, and seest horses, and chariots, -and a 
people more than thou, be not afraid of them: for the 
Lord thy God is with thee, which brought thee up out 
of the land of Egypt. 

The translators had arranged this sentence better, had they 
said, "For the Lord thy God who brought thee up out of the 
land of Egypt, is with thee." 

This criticism is more needful in many other places, in 
which more obscurity attends an injudicious position of the 
adjuncts than in this place. Kom. ix. 3. Eev. xiii. 8. 

The duty of faith inculcated in this passage has been 
strikingly illustrated on many occasions, as on Samson's 
meeting thousands. Judges xv. 14, 16. On Jacob's 'meeting 
Esau, coming against him with four hundred men. Gen. 
xxxiii. 1-3. On David's meeting Goliath. 1 Sam. xvii. 32. 



132 DEUTERONOMY— CHAP. XX. 

It was revealed to the people, "That the race is not to the 
swift, nor the battle to the strong." Eccl. ix. 11. 

Revelation contains every encouragement to faith; but poor 
fallen man's unbelieving heart prevents his receiving it. 

5. And the officers shall speak umo the people, say- 
ing, What man is there that hath built a new house, 
and hath not dedicated it? let him go and return to 
his house, lest he die in the battle, and another man 
dedicate it. 

Civil government should be administered in mercy. This 
too is the best economy; for if God rules over all, there is 
more hope of success to those who are upright and merciful, 
than there is to the wicked and cruel. Chap. ix. 4, 5, 6. 
That obedience and humanity are better than sacrifice is 
taught. 1 Sam. xv. 22. Mark vii. 11, 13. 

15. Thus shalt thou do unto all the cities which are 
very far off from thee, which are not of the cities of 
these nations. 

The Lord made a difference in these nations in and about 
Palestine: those that were in Palestine were to be utterly de- 
stroyed; and those remote, they need not utterly destroy; but 
might take of ihem spoil for themselves. 

Here then was a difference made between the nations that 
were near and those that were farther off. That there is no 
respect of persons with Jehovah can not be made to apply to 
this regulation; for the provisions did not relate to respect for 
the persons concerned, but to prudence and discretion. And 
it appears that a great difference was made between these 
nations. A great difference is often made between different 
nations and different individuals. But none is ever made 
from respect to their persons, but other considerations. It is 
written, "And the Lord had respect to Abel, and his offering, 
but unto Cain and his offering he had not respect." As we 
are informed, that, "By faith Abel offered a more excellent 
sacrifice than Cain;" we learn that God's respect was for 
Abel's faith and not for his person; for in such a sense, and in 
many others, he does respect one and not another. 

He converted and saved Saul of Tarsus, when many of his 
companions were left in their sins; he saved one thief on the 
cross and left the other. 1 Tim. i. 16. Rom. ix. 18. 

If all the pains used to convince men of the divine sover- 
eignty fail, let them ask themselves, whether they would be 
convinced if one rose from the dead? And let them inquire 



DEUTEKONOMY— CHAP. XXI. 133 

whether they ought to believe the Scriptures, and whether 
every Christian must and will believe them? Ps. cxix. 89, 
97, 98. 

For there must also be heresies among you, that they which 
are approved may be made manifest. Pharaoh and Judas had 
their influence for evil and their reward; and so must those 
who dispute the divine perfections. 

The fact that Israel were required to destroy every human 
being, and every brute beast from Canaan is given. Those 
who are not reconciled to it, will have to settle their accounts 
at the great day; and then they will know who is right. If 
they will not know now, they will know then. 



CHAPTEK XXI. 

Verse 9. So. shalt thou put away the guilt of in- 
nocent blood from among you. 

Some person had been privately murdered in the night; and 
the utmost vigilance would be necessary to discover the mur- 
derer; for their criminality or innocence depended on their 
faithfulness in this investigation. If the murderer could have 
been detected and jet was not, the guilt of the murder lies 
upon them. 

14. And it shall be, if thou have no delight in her, 
then thou shalt let her go whither she will; but thou 
shalt not sell her at all for money, thou shalt not 
make merchandise of her, because thou hast humbled 
her. 

Giving a bondmaid in marriage did not release her from 
bondage; but marriage and divorce together would. If she 
had been a fugitive as Hagar was, her bonds had remained; 
for Hagar's bond remained unimpaired by marriage. 

21. And all the men of his city shall stone him with 
stones, that he die: so shalt thou put evil away from 
among you; and all Israel shall hear, and fear. 

The object of capital punishment was manifold: the render- 
ing of retributive justice, warding off the guilt of innocent 
blood from themselves, verse 9, the' removal of an injurious 
person, and the danger that impunity would encourage crime. 
Such also was the necessity for destroying the Canaanites. 



134 DEUTEKONOMY— CHAP. XXII. 

Chap, vii. 1, 5. Such also was the necessity of removing 
idolaters. Chap. xiii. 6, 7. Kespect of persons had no rela- 
tion to it. Jehovah can melt and bow the hearts and souls of 
his chosen, without any respect to their persons, and when he 
abhors them perfectly. 



CHAPTER XXII. 

Verse 5. The woman shall not wear that which 
pertaineth unto a man, neither shall a man put on a 
woman's garment: for all that do so are abomination 
unto the Lord thy God. 

Men are capable of being deceived and beguiled into sin. 
Our first parents were so ensnared. And the adversary goeth 
about as a roaring lion seeking whom he may devour or de- 
stroy. 

When any corruption is commenced there are generally 
thousands ready to the evil. Let one man put on a shawl, 
and how many thousands stand ready to repeat the abomina- 
tion and give it currency. 

Women are more inventive and versatile; they flare in pants, 
wristbands, bosoms, collars and surtout coats. They will 
scarcely be content short of seven abominations. There is a 
moral in dress; and if this had not been a vice, it had never 
been interdicted. Every man sees his own vices with jaun- 
diced eyes; sees the mote but not the beam. 

Some articles of dress, as shoes and hose, may approxi- 
mate to each other, but }^et are different. The purity, dignity 
and honor of both sexes are involved in this divine law. Any 
violation of it is undignified, low, sinful, abominable. 

If it does not strike the mind of the reader as a matter of so 
much consequence, let him thereby know his danger. God is 
warning him. Will he hear and be warned, or not? 

30. A man shall not take his father's wife. 

This and the preceding are of infinite importance, or would 
not have been placed among other infinite and important things, 
carnal men will not see either the beauty of holiness or the 
evil of sin. A person is to regard the divine precepts; and he 
will unless he thinks he is wiser than God. 

A man may not marry a widowed step-mother, nor a woman 
a step-father. By marriage with the parent they became one 
flesh. 






DEUTERONOMY— CHAP. XXII. 135 

Scriptures may be invalidated and obscured by mystifying 
them, as this passage does not say whether her husband the 
father were living or not. But that was not necessary, for it 
would be incest in either case. The precept is replete with 
light and plainness as are the divine precepts. While a man 
is forbidden to marry his mother, Lev. xviii. 7, he is also for- 
bidden in the next verse to marry his father's wife. We 
know, therefore, that verse 8 relates to a step-mother, or to a 
father's wife that is not our mother. 

Silence respecting the life or death of a father, is also sig- 
nificant, showing that as these two precepts relate to incest, 
the question about widowhood was irrelevant. That it does 
relate to incest, and not to adultery, is made clear by verse 20 
which prohibits adultery in direct terms. 

Another conclusive reason for confining Lev. xviii. 7, 8 to 
incest, and not adultery, is verse 6, in which it is distinctly 
shown that the subject is incest, and respects approach to 
kindred; for the precepts are confined to kindred by affinity 
and by consanguinity, which shows that they are both incest- 
ous. 

The series of precepts concerning incestous approaches, ar- 
ranged under Lev. xviii. 6, must end somewhere; and the sub- 
ject shows that they end with verse 17, for the next verse re- 
lates to bigamy, and not to incest; for as far as incest is con- 
cerned, it would as really be incest to take a wife's sister after 
the death of the first, as to take her before. 

Thus it is clear that the precepts concerning incest terminate 
with verse 17 of Lev. xviii; and can not be made to extend to 
verse 18. 

Other passages in the New Testament not only confirm the 
above interpretation, but show that the moral law respecting 
incest remains the same under the gospel. The Lord added a 
proposition to not^ only confirm the affinity pronounced by 
Adam, that marriage unites the two into one family relation, 
into one flesh, as parents and children, brothers and sisters, 
are one flesh, but also makes it perpetual, saying, ' ; Wherefore 
they are no more twain." Matt. xix. 5. This supplement to 
that law so long afterward is of great significance. They never 
become separated again into two distinct unrelated families as 
they were before the marriage; no, not after the death of one 
of the parties; for even then the survivor retains all the union 
to the deceased party's family that was effected by the mar- 
riage. Matt. xix. 5. John the Baptist told Herod, that it was 
not lawful for him to have his brother Philip's wife. He does 
not say whether Philip was living or not living, nor does 
either of the evangelists introduce that irrelevant point. This 



136 DEUTEKONOMY— CHAP. XXIII. 

fact may show that incest was the ground of the complaint 
against Herod. 

' The apostle speaks with decided disapprobation of one who 
had taken his father's wife. 1 Cor. v. 1. And that she was 
not his mother but only his step-mother may be supposed from 
the unheard of absurdity of the contrar}^. It also may be in- 
ferred from the language being conformed to Lev. xviii. 8, 
where a father's wife is made a different person from a mother, 
and a subject for a precept by itself. It is disrespectful to the 
lawgiver to pronounce his law so unintelligible as to absolve 
us from its obligations. 



CHAPTER XXIII. 

Verse 5. Nevertheless, the Lord thy God would not 
hearken unto Balaam; but the Lord thy God turned 
the curse into a blessing unto thee, because the Lord 
thy God loved thee. 

The curse that Balak wished Balaam to pronounce against 
Israel, was by the Divine Spirit turned into a blessing. God 
would not consent to Balaam's wishes, his secret desires to 
curse Israel. 

There might be more ground for the doctrine of transub- 
stantiation here than is found in Matt. xxvi. 26. But there is 
no ground in either. But if there be no ground where there 
is the more, there can be none where there is the less. 

15. Thou shalt not deliver unto his master the serv- 
ant which is escaped from his master unto thee. 

The pronouns thou and thee which usually apply to indi- 
viduals, is here applicable to the nation in their national ca- 
pacity. The nation s here forbidden to deliver to his hea- 
then master a fugitive who should escape from a .heathen coun- 
ty, and should come to Israel for protection. 

This is evident from two considerations. One is that the 
fugitive servant was to be allowed to reside in any of the na- 
tion's gates or cities which he might select. "In one of thy 
gates,'' i. e. 7 in one of your cities. As individuals did not pos- 
sess cities, it .is evident that the address was to the nation. 

Another consideration is that by the Mosaic law, Hebrew 
servants could be held for six }^ears. and other servants for 
life, and left for an inheritance to their children forever. It 
would therefore be a reflection to the lawgiver to suppose that 



DEUTERONOMY— CHAP. XXIV. 137 

he made another law which repealed Lev. xxv. 40, 44, 45, and 
which enabled any servant, by scaling a fence into a neigh- 
bor's inclosure, to obtain his freedom. Such inconsistency the 
divine law may not be charged with. 



CHAPTER XXIV. 

Verse 6. No man shall take the nether or the upper 
millstone to pledge: for he taketh a man's life to 
pledge. 

The divine law is replete with the suggestion of mercy and 
humanity. See chap. xx. 7; and verse 5 of this chapter* 

Private families used hand-mills; and if one of the mill- 
stones were taken away as a pawn to the creditor, the family 
would be unable to prepare their daily food. Exod. xxii. 26, 
27. "He taketh," instead of he would take, indicative for the 
potential. Figurative language is common with the divine 
writers, as Gen. xviii. 2. Deut. xxviii. 13; xxxii. 36. Ps. 
Ixxxiv. 11. Isa. li. 1. Matt. xxvi. 26, 27, 28. Exod. xv. 3. 

16. The fathers shall not be put to death for the 
children, neither shall the children be put to death 
for the fathers: every man shall be put to death for 
his own sin. 

If we insist upon a liberal construction of this passage as 
some do to support the doctrine of general atonement, we 
shall destroy the human race; for if every man be executed, 
then after the women die, the human family would become 
extinct. But those men borrow our interpretation when it 
suits them to do so, and they often find it indispensable. 

The prophet is here giving the civil law, and what men — 
civil rulers — may do; but the doctrine of imputation relates to 
what the Lord does, whose prerogative is above ours. 

This passage does not militate against the doctrine of impu- 
tation, but takes it out of the jurisdiction of men. That all the 
human family sinned when Adam did, and fell under the curse 
of death when he did, are plainly revealed. The dependence 
of children upon parents now, is not the dependence of all 
men upon Adam, for all parents are not federal heads as he 
was. As parents are now depraved, it is equally certain that 
their offspring will also be depraved, for none can bring a 
clean thing out of an unclean. 
12 



138 DEUTERONOMY— CHAP. XXV. 

Human courts may not punish men because they are wicked, 
so may they not put their children to death because they are 
wicked. But this statute forbids civil rulers to punish chil- 
dren for their fathers' crimes, for this is God's prerogative. 
Exod. xx. 5. Num. xvi. 23-33. 

While we may not execute parents for children's crimes, 
nor children for their parents' crimes, }^et we must execute 
those whose wickedness is evinced in certain overt acts. God 
takes the lives of infants for Adam's sin, but man may not. 

The injunction, that, " Every man be put to death for his 
own sin," doubtless means only every man that commits a 
capital crime shall be punished for his own sin only. In 
many passages the meaning is not expressed, but is so intima- 
ted that it may be clearly understood. 

So this injunction, though ,not mentioning only one sex, 
must be equally applied to both according to analysis. We 
therefore learn that revelation is to be interpreted. But in in- 
terpreting, the divine meaning is to be given, and that only, at 
the peril of the interpreter. Neh. viii. 8. Ministers are 
authorized to expound — to interpret— the divine word so as 
to give its true meaning; but they are not authorized to cor- 
rupt, pervert, wrest or destroy it. Their exposition must 
exhibit the mind of the Spirit in the word. 



CHAPTER XXY. 

Verse 3. Forty stripes he may give him, and not 
exceed: lest, if he should exceed, and beat him above 
these with many stripes, then thy brother should 
seem vile unto thee. 

It is remarkable that revelation coincides with reason when 
the subject is not too high for it. Although the citizen who 
is punished with unreasonable severity for some real crime, 
would not be any more vile than he would have been had his 
punishment been reasonable, yet he would seem to be more 
vile. This is the law of nature. And it may explain the pro- 
verbial cruelty of step-mothers, who for the lack of parental 
affection, have dealt cruelly with children, by n^hich means 
the minds of both parents become soured toward the children. 
Indeed it will be very difficult ever to love again any person 
whom we have deeply injured in any way. We must be kind 
to our fellow-creatures if we would love them, which will 



DEUTERONOMY— CHAP. XXVIII. 139 

conciliate mutual affection. Consciousness of wrong on the 
part of him who hath done it, will induce him ever to believe 
that he is abhorred by the other party, and this belief will 
prevent him from feeling cordial to one who he supposes must 
hate him. It is written, "A lying tongue hateth those that are 
afflicted therewith." Prov. xxvi. 28. 

To produce confidence it is necessary that the injury done 
be frankly confessed, and mutual confidence be cultivated by 
mutual kind action. 



CHAPTEE XXVIII. 

Verse 36. The Lord shall bring thee, and thy king 
which thou shalt set over thee, unto a nation which 
neither thou nor thy fathers have known; and there 
shalt thou serve other gods, wood and stone. 

However plainly the truth may be declared, and however 
important may be the subject, yet, so perverted is the intellect 
of fallen man, through the depravity of his hea t, that he will 
not regard it. Israel would not regard this kind earning, but 
transgressed, and fell from their national power and glory, and 
went into ignominious bondage. And how many sinners, with 
precious immortal souls, are, at this da) r , treading under foot 
the holy Sabbath, walking in vice and irreligion, and thus 
rushing down to the gates of eternal death, while the gospel 
is wooing them to salvation and honor and glor}^. 

"And there shalt thou serve other gods." Although this 
is in the form of a command, it is really a prediction of the 
judgment that should come upon them for sin. In man}'' in- 
stances the subject fixes the definition of the word. For in- 
stance, the married pair are said to be one flesh, without any 
explanation, except what may be gathered from other passages, 
as Matt. xix. 4, 5, 6, by which we learn that they are one flesh, 
not as a man's limbs are one flesh, not as all the human family 
are one flesh, but as a man's family are one flesh by consan- 
guinit}' and affinity, or relationship; affinity is like consan- 
guinity as to creating oneness. 

In like manner work, 1 Cor. iii. 12, 13, is not defined; but a 
certain clew to its definition is furnished in the Epistle ix. 1. 
So in Gen. i. -1, the words beginning, heaven and earth, are 
not defined; but the two latter are defined, verses 8 and 10, and 
the first is shown by the subject to mean the time of the six 
days' work. 



140 DEUTERONOMY—CHAP. XXXIII. 



CHAPTEE XXIX. 

Verse 4. Yet hath not the Lord given you a heart 
to perceive, and eyes to see, and ears to hear, unto 
this day. 

There is so much light given on this subject, so many pre- 
cepts teaching us, that the king's heart is in the hand of the 
Lord, that a man's goings are of the Lord, that we are in his 
hand as clay in the hand of the potter, and that, without him, 
we can do nothing, that all men in Christendom would under- 
stand it if their understanding it depended on revelation. 



CHAPTEE XXXII. 

Verse 50. And die in the mount. 

Although here again is the form of a command to Moses to 
die in the mount, it is really a prediction of what the Lord 
would do; see xxviii. 36; for Moses had not the power of life 
and death. God would cause him to die there. 

Thus men are seemingly commanded to do what only God can 
do. Ezek. xviii. 31. If sin is evil and wrong, God's law in disal- 
lowing, it, and requiring holiness in its stead, is always requir- 
ing of fallen men to do that which only is the work of the 
Holy Spirit. Matt. v. 48. 



CHAPTEE XXXIII. 

Terse 6. Let Eeuben live, and not die; and let not 
his men be few. 

In conformity with the conversive Hebrew vau. the negative 
particle, although not in the original, is by the translators 
properly supplied before the words his men in this verse. See 
Exod. xxii. 12. 1 Kings ii. 9. 



JOSHUA. 

CHAPTEE I. 

Verse 18. Whosoever he be that doth rebel against 
thy commandment, and will not hearken to thy words 
in all that thou commandest him, he shall be put to 
death. 

The people who thus addressed Joshua to encourage him, 
had a just appreciation of the duties which the people owed 
to government. He was appointed of God and governed by 
inspiration of God. 



CHAFTEK II. 

Verses 8, 9. And before they were laid down, she- 
came up unto them upon the roof; and she said unto 
the men, I know that the Lord hath given you the 
land, and that your terror is fallen upon us, and that 
all the inhabitants of the land faint because of you. 

The conviction of the truth professed shows how easy it is 
for men to know the truth when they are willing to know it. 
It does not appear that she had any other means of knowing it 
than other citizens. It was no conjecture with her. Others 
were trembling under the apprehension that it might be true, 
but she could say, I know. . They showed their apprehension 
of it by the opposition which they were making to hinder it. 
They only feared that it was true, and perished; she fully re- 
]ied upon it as true,.and was saved. Exod. xviii. 9-12. Josh, 
ix. 24. John \ii, 17. One thief on the cross reviled Jesus, 
and perished; but the other believed on him and went to Para- 
dise, 



142 JOSHUA— CHAP. VII. 



CHAPTER VII. 

Verse 1. But the children of Israel committed a 
trespass in the accursed thing: for Achan * * * and 
the anger of the Lord was kindled against the children 
of Israel. 

The action of one man is here imputed to the whole; and he 
not a ruler or a representative character, but a private citizen; 
and by this private citizen the children of Israel, all of them, 
committed a trespass against the Lord. Let every man say, 
"Amen; Even so, Father; for so it seemed good in thy sight." 
The wicked, rebellious heart of man objects against God — is 
not reconciled. But the Christian bows in humble adoration. 
Ps. cvh. 1. Rom. viii. 7. 1 Cor. ii. 14. 

What one man did is here imputed to the whole nation, 
although they were ignorant of it; yet they had to bear the 
guilt. This is the divine law, however, some may think them- 
selves wiser and better than God; for there is nothing too bad 
for the wicked. The guilt of Achan's act, and the curse for 
it, fell upon the nation, for it was done by one of them. It 
was not done by a Moabite, nor a Philistine, but by an Israel- 
ite, by one of the nation, and the curse fell upon the nation. 
When king David numbered the people, the curse fell upon 
them, and he was punished in their being diminished, for 
there his pride could be mortified. When Jonathan tasted 
the honey contrary to Saul's proclamation, the whole nation 
(though ignorant of it) was held guilty. Not only did Saul 
hold Jonathan guilty, but God held him guilty by causing 
the lot to convict him. And when Dathan and Abiram sinned, 
their wives, their children and their cattle were all swallowed 
up together. The whole nation is not destroyed for the sin 
of one or a few, but they are all held accountable until the 
guilty individuals are punished. 

He that is tolerably acquainted with the divine law, knows 
the important place which the doctrine of imputation holds in 
the divine economy. If we could not justly bear the sin of 
the first Adam, then there could be no salvation by Christ. 
In man's first sin, utter destruction fell upon the world, for 
they were all his posterity. So a man's own family have their 
parents' sins visited upon them. 



JOSHUA-— CHAP. IX. 143 



CHAPTER IX. 



Verses 22, 23. And Joshua called for them, and be 
spake unto them, saying, Wherefore have you beguiled 
us, saying, We are very far from you; when ye dwell 
among us ? Now therefore ye are cursed, and there 
shall none of you be freed from being bondmen, and 
hewers of wood and drawers of water for the house of 
my God. 

The principles elucidated by this incident are replete with 
moral instruction. The deception used in getting this treaty 
did not absolve either party from its obligations. Neither did 
the treaty release the Gibeonites from punishment for their 
deception. Therefore, agreeably to the- treaty, Joshua let 
them live, but reduced them and their posterity to perpetual 
bondage. The jubilee, which released only Hebrews, could 
bring them no relief. For centuries afterward when king Saul 
slew some of these Gibeonites, the Lord punished Israel for 
this injustice, this breach of covenant, by a famine in the 
reign of David, which shows that several jubilees had afforded 
them no relief. If slavery be sinful, what better were Joshua 
and the elders in committing this great sin of sins than the 
Gibeonites in saving their own lives? The treaty of the 
Gibeonites was as obligatory on Saul as it had been upon 
Joshua. Gen. 1. 25. Exod. xiii. 19. 

This history of the Gibeonites shows likewise how easy it 
was for the heathen nations to know the truth that was re- 
vealed to Israel and demonstrated by prophecies and miracles; 
so that the neighboring nations could not be ignorant of it. 
These Gibeonites knew about God's wonderful works with 
Israel as well as the Hebrews knew. So did Kahab who con- 
cealed the spies. So also the king of Babylon sent ambassa- 
dors to Hezekiah (after the shadow on the dial of Ahaz had 
retrograded ten degrees), to inquire about the wonder done in 
the land. 2 Chron. xxxii. 31. In like manner we see how 
the king of Syria believed in the prophets of Israel, by his 
sending his chief captain to be healed of the leprosy. 2 Kings 
v. 1. Nebuchadnezzar also became a believer under the pro- 
phecy of Daniel. And Herod, the king, when he slew the 
children of Bethlehem, and when he professed to believe that 
the good man whom he had slain for Herodias had risen from 
the dead, and that mighty works were exhibited in him. King 
Agrippa was almost persuaded to be a Christian. Felix also 



144 JOSHUA— CHAP. X. 

trembled under conviction. And king Pharaoh confessed that 
the Lord was righteous, and that he and his people were 
wicked; and he asked Moses to pray for him. The light of 
Israel must have been strong and clear to have dispelled the 
darkness of heathenism, and so far converted their kings, chief 
captains and mighty men. 

Balak, also, the. king of Moab, was satisfied that Balaam was 
a true prophet of God, and that the predictions he uttered 
would certainly come to pass. Num. xxii. 5, 6. 

The conversion of Saul, a bitter persecutor, was a greater 
achievement than that of a king on account of the prejudice 
occasioned by his indulged persecution; for when some of 
the priests became believers they did not confess the truth. 
John xii. 42. They were degraded below devils in the ob- 
stinacy of their unbelief, for they did confess him against their 
own feelings and interest and cause. Mark i. 24. 

Then again the Sadducees were confuted and silenced, with- 
out confessing or repenting. Their unbelief was so obstinate 
that they would not confess their convictions which their 
silence betrayed. Silencing such acute and bitter opponents 
was evidence in favor of the gospel. But there were then, as 
now, some who were so unwise as to let their stubborn will 
overrule the best and clearest evidence. This was the de- 
struction of many at that day as now, who continued to hold 
and believe what they know to be false, saying, as did the 
rulers, elders and scribes in council, Acts iv. 16: "What shall 
we do to these men? for that indeed a notable miracle hath 
been done by them is manifest to all them that dwell in Jeru- 
salem; and we can not deny it." It is easier to believe than to 
disbelieve the inspired word. 



CHAPTEE X. 

Verse 12. Then spake Joshua tot he Lord, * * * 
sun stand thou still. 

Although he commanded the sun to stand still, yet he spake 
it to the Lord, because spoken in his name. Joshua did not 
pretend to any power above other men, only as the servant 
of the Lord. And being the Lord's prophet, what he spake 
the Lord would bring to pass. He would uphold the honor 
of his servant for his own sake, and the interests of revelation; 
for if the prophets should lose their character and influence, 
the kingdom of God would suffer. Therefore, it is written of 



JOSHUA— CHAP. XI. 145 

Samuel, that the Lord did let none of his words fall to the 
ground. 1 Sam. iii. 19. 

The prophets had knowledge relating to their prophetical 
work communicated by the Divine Spirit. But they were as 
ignorant of the phj^sical sciences as other men. Joshua was 
guided by the Divine Spirit to speak in those words; because 
if he had commanded the earth and moon to stand still, which 
would have been better astronomy, the people would have 
been bewildered by the strange language, and the miracle 
would have lost much of its effect in diverting their minds 
from the miracle to astronomy. Whereas, by his using the 
language which they understood, the miracle was evident. 

There is nothing more strange in this passage than there is 
in those other passages which speak of the sun running his 
circuit in the heavens and of his rising and setting. Ps. 1. 1; 
cxiii. 3; xix. 5. Gren. xv. 17; xix. 23. Those who read in 
their calendars in this enlightened day about the sun's rising 
and setting, will surely bear with the inspired writers. 



CHAPTEK XL 

Verse 20. For it was of the Lord to harden their 
hearts, that they should come against Israel in battle, 
that he might destroy them utterly. 

This passage is not selected so much for explanation as to 
ask the reader to show no respect to scriptures as loving some 
and caviling at others. It is difficult to conceive how it can 
be made any more plain. The hardening of wicked men's 
hearts ought to be as well understood as any other doctrine; 
for it is as plainly revealed, and often repeated, so that we can 
have no excuse for dissatisfaction or unbelief. Exod. iv. 21; vii. 
3, 13; xiv. 4, 17. Isa. lxiii. 17. John xii. 40. Kom. ix. 13. 
2 Thess. ii. 11. Matt. vi. 13. 

If any one is not satisfied, let him ask what would satisfy 
him? Is it not unbelief and hardness of heart that hinder 
his cordial reception of truth? 

All the nations of Canaan thus had their hearts hardened 
and their minds blinded, except the Hivites, the inhabitants of 
Gibeon, for He hardens whom he will. They were all ex- 
ceedingly wicked and ungodly, Hivites and all, and they all 
richly deserved both hardening and destruction as all do; 
there is no man, woman or child on earth that does not richly 

13 



146 JOSHUA— CHAP. XI. 

deserve both. If we are dealt with more kindly, more merci- 
fully, it is because our Father is good 3 not because of any 
good in us. If he does not both harden and destroy all sin- 
ners, nothing but his goodness prevents. He did not so 
harden the Hivites, but gave them to know as well as Israel 
knew. And their lives were temporarily saved by it, while 
their neighbors were all hardened and destroyed. Kahab was 
another exception, who also was blessed and immortalized 
for singular faith, which faith was the gift of God, or she 
would, have perished with the rest. 

Mary Magdalen and Saul of Tarsus were not elected to 
mercy because they were better than others, but rather be- 
cause they were worse, that other poor sinners might be en- 
couraged to come to Christ in hope. So he teaches, 1 Tim. i. 16. 

No sinner can properly take encouragement to plunge deeply 
in sin to advance high in grace; for it is forbidden to do evil 
that good may come. Besides, the object is accomplished in 
the salvation of these great sinners, the facts are recorded, so 
that there is not now so much need of such examples as there 
was. Any person who should plunge deep in sin as a means 
of salvation, would do what no one else ever did, nor can do; 
because he could not think that such is the way to seek salva- 
tion. Matt. iv. 7. Kom. iii. 8. 

The reason assigned for this hardening of the Canaanites, 
was that they might sacrilegiously come against God's people 
and be destroyed. It was enacted of God that Israel should 
save alive nothing that breathed in the land of Canaan. They 
would be greatly strengthened to this severe task by those 
nations coming against them in battle. 

As the wrath of man must praise God, and as all things 
shall work together for good to saints, Kom. viii. 28, so the 
preservation of the Hivites for bondmen to Israel was over- 
ruled for good in building the temple. See 2 Chron. ii. 17, 18. 

The wickedness of the patriarchs in selling Joseph was 
overruled for their benefit, even the preservation of their lives. 
Gen. xlv. 5-8. 

That sinners are not hardened by any direct agency of God 
is clearly shown by the psalmist: "The wrath of man shall 
praise thee; the remainder of wrath shalt thou restrain." Ps. 
lxxvi. 10. Wickedness which could be overruled to the 
divine glory would not be restrained or prevented; the sinner 
would be left to his own free agency and free will, which 
therefore was the hardening and all the hardening that was 
required. At death all this restraint is removed, and all the 
malevolence of the lost soul is acted out without restraint, and 
the soul is entirely hardened, as it would be now if all re- 
straint were removed. 



JOSHUA— CHAP. XXIY. 147 



CHAPTER XXIV. 

Verse 19. And Joshua said unto the people, Ye can 
not serve the Lord: for he is a holy God; he is a 
jealous God; he will not forgive your transgressions 
nor your sins. 

It is written, "Who can bring a clean thing out of an un- 
clean?" Job xiv. 4. Therefore it is manifest that an evil 
creature can not serve a holy Master. It is an impossibility 
in the nature of things. If a man of an evil nature and a de- 
praved heart can not live a life that is contrary to his nature, 
then he can not serve a holy God as the holy angels do. This 
is taught not only here, but also in other places. "A good man 
out of the good treasures of the heart bringeth forth good 
things: and an evil man out of the evil treasure bringeth forth 
evil things." Matt. xii. 35. This is the law of nature as it is 
the dictate of common sense. Can fallen angels love and wor- 
ship God? "How can ye being evil speak good things? for 
out of the abundance of the heart." Matt. xii. 34. 

If any men can serve God it is only in so far as they are 
sanctified in regeneration. For this reason it is written the 
plowing of the wicked is sin. Prov. xxi. 4. Because it is done 
with a wicked heart and without faith it must be sin, as is, 
and must be every word and every act of an unregenerate 
person. They who are unregenerate are destitute of faith, and 
without faith it is impossible to please God; whatsoever is not 
of faith is sin. Kom. xiv. 23. That in the nature of things it 
can not be otherwise is plainly taught. Matt. vii. 18-21. Gal 
v. 17. 

Christians do in some degree serve the Lord, but it is far 
from being entirely or completely. Their imperfections are 
more than their virtues. Indeed their acts, words and thoughts 
are all imperfect. A perfectly holy exercise never can 
proceed from them or be entertained by them, because it is 
written, "All our righteousnesses are as filthy rags;" so filthy 
are all our works of supposed supererogation. 

This is in harmony with the necessity of regeneration, the 
helplessness of the unregenerate sinner, the dependence of the 
sinner on divine grace, and the divine sovereignty showing 
that we are in the sovereign hand of God as clay is in the hand 
of the potter. 

This view of the subject appreciated, will lead us to bow 
like the publican, and cry " God be merciful to me a sinner." 
It shows, too, that salvation is of the Lord, and accords with, 



148 JOSHUA—CHAP. XXIV. 

"And you hath he quickened who were dead in trespasses and 
sins." Eph. ii. 1. 

27. And Joshua sail unto all the people, Behold, 
this stone shall be a witness unto us; for it hath heard 
all the words of the Lord which he spake unto us. 

This is called the figure hyperbole. All the figures of 
rhetoric are emplo}^ed by the inspired writers. That great 
stone had heard nothing, yet it could lie there, and when they 
looked upon it it could suggest to their remembrance all the 
solemn events of the day, just as a stone, or a tree, or a stake, 
can he adopted as a witness or a memorial of a corner to a 
man's land. 

32. And the bones of Joseph, which the children of 
Israel brought up out of Egypt, buried they in Shech- 
em, in a parcel of ground which Jacob bought of the 
sons of Hamor. 

See Gen. xxxiii. 18, 19. Look at Jacob's blessing about 
this. Shechem is also Sychem and Sychar. Gen. xlviii. 22. 



JUDGES 



In reading this book one must be pained at the Hebrews 
so continually falling away, and relapsing into idolatry. No 
motive or reason can be shown for their folly and corruption, 
but every motive and reason was against it; it brought only 
evil to them, and no good, no pleasure, no satisfaction, yet 
they*would persist in it, as it were, from the love of evil — the 
gratification of depravity. Men are no better now. Although 
fashions are different, corruption is the same. Idolatry was 
the mode of depravity then as heresy is now. Infidelity was 
the exception then as now. Men sin against their Maker, and 
against their own good now as then. What are all the various 
sects to gain by all the heresies which they so obstinately 
maintain against all the light that shines around them? 

That many of the sects must be the advocates of heresy, and 
even ''damnable heresy," and heresy that will destroy the soul, 
must be obvious from their being so opposite to each other. 
Surely they can not all be taught in the Bible. And he that 
believes contrary to the Bible on essential things will be ac- 
cursed. Gal. i. 8, 9. Yet they are so infatuated that they 
take not warning, nor consider the destruction that certainly 
awaits them. Matt. xxv. 1-12. Pro v. xvi. 25; ii. 13, 14, 15. 
John iii. 20. 

It is not for the want of light that men perish, but for de- 
spising and rejecting it. Surely revelation is plain enough 
and full enough. Yet those, the deepest in error, are often the 
most confident, as Saul was while persecuting. Acts xxvi. 9. 
They perish with a lie in their right hand, and their eyes shut 
against the light. 



CHAPTER II. 

Verse 1. And an angel of the Lord came up from 
Gilgal to Bochim. 

The promises of God were rich and ample. They were an 



150 JUDGES— CHAP. II. 

infinite treasure to them if they had prized them. But, ah! a 
foolish and wicked people knew not, neither regarded the Lord 
nor themselves; they made a treaty of peace and friendship with 
the Hivites, wherein they forfeited all gracious promises of pro- 
tection and prosperity. He did not utterly reject them, nor 
cast them off, but chastised them for their violation of duty. 
And he never will cast off their seed which now have been in 
rebellion and unbelief these eighteen centuries, and are yet the 
acknowledged seed of Abraham, and beloved for their father's 
sake. Kom. xi. 28. They are yet heirs of the great promises. 

When a covenant has two parties, and is broken by one 
party, then it is no longer binding on the other. But the 
party breaking may be punished for the violation, and the 
other party may gratuitously continue it. 

When a covenant has only one party, it can be performed 
irrespective of the other party. Such a covenant is that of 
which the rainbow is a token, and which can never be broken, 
because the only party to it is immutable. Such is rather an 
unconditional promise. But promises may be conditional. 
1 Sam. ii. 30. Jer. xviii. 7-10. 

3. Wherefore I also said, I will not drive them out 
from before you; but they shall be as thorns in your 
sides, and their gods shall be a snare unto you. 

Although the salvation of souls is not for works or obedi- 
ence, but by grace in Christ, yet obedience is forever a duty, 
and is the only wise course, and the only safe course, to in- 
herit the blessings of obedience, and to shun the judgments of 
disobedience. Although salvation is too great a reward for 
our obedience and can never be purchased by it, yet our obe- 
dience will not lose its reward. 2 Tim. ii. 15, 16, 17. 

Besides ungodliness is itself a judgment as well as other 
afflictions which are sent upon the wicked. Kom. i. 28. 2 
Thess. ii. 11. 

Having disobeyed in sparing, in saving the Hivites, and in 
sparing so many of the other tribes, contrary to the express 
command to save alive nothing that breathed, Grod would not 
enable them to extirpate the inhabitants of the land. To ex- 
tirpate the Canaanites was one of the stipulations of the cove- 
nant, which being broken, the remaining stipulations could be 
continued, but only through grace. 

10. And also all that generation were gathered 
unto their fathers ; and there arose another generation 



JUDGES— CHAP. II. 151 

after them, which knew not the Lord, nor yet the 
works which he had done for Israel. 

The wonderful works which the Father has done for our 
nation, and for our world, deeply concern us; and should as 
deeply interest us to keep alive our wonder and our gratitude. 
Our remembrance of them should always be lively and im- 
pressive. And they must be impressed upon our posterity to 
succeeding generations to avoid judgments. For the world is 
responsible for the light given to it. We may not shut our 
eyes to the light given to preceding generations, or to sur- 
rounding nations, 2 Pet. i. 12, 13. Matt, xxviii. 19. 

12. And they forsook the Lord God of their fathers, 
which brought them out of the land of Egypt, and 
followed other gods. 

Here was a consequence which the Lord had told them 
would follow if they did not extirpate the Canaanites. Had 
they been thrown in the way of such influence without their 
fault, they might have been strengthened against it; being ex- 
posed to it by their own fault, recklessly and rebelliously, it 
is no wonder they fell. It would seem impossible, however, 
that any rational being could fall into such idolatry, and wor- 
ship gods who can neither see, nor hear, nor walk. It does not 
seem that any reasons were given, nor any arguments or in- 
fluence used, to convince or persuade them to such preposter- 
ous folly. Neither does it seem that there were any such 
means used with them, when they asked Aaron to make them 
gods to go before them. Idolatry, like infidelity and heresy, 
is independent of reason or judgment. 

If idolatry would seem impossible to heathen men, how 
much more must it seem to the Hebrews, who had the scrip- 
tures of Moses, and who. had the traditions of their fathers, who 
had witnessed the miracles of Moses and Joshua. 

Without wanton and gratuitous absurdity, they could not 
go into idolatry. They knew that an idol was nothing. But 
they loved darkness rather than light, error rather than truth, 
and folly rather than wisdom. And such is fallen man in all 
ages; so that the light from heaven that shines around them 
can not make them wise. 



152 JUDGES— CHAP. IX. 



CHAPTER VII. 



Verse 5. So he brought down the people unto the 
water: and the Lord said unto Gideon, Every one 
that lappeth of the water with his tongue, as a dog 
lappeth. 

It was not possible for them to lap water with their tongues 
as dogs do; but they could and did imitate it by using their 
hands to convey the water to their mouths, as a dog uses his 
tongue. That this is the true meaning of this passage is clear 
from the explanation given in the next verse, which removes 
all difficulty and makes it all plain. 

We may make this passage useful, by letting it teach us, 
tha^evelation can make some things perfectly plain and ob- 
viSIR, while couched in language which has another mean- 
ing. Of this, revelation has many examples. He is not a Jew 
which is one outwardly; neither is that circumcision which is 
outward in the flesh. He that believeth on me, believeth not 
on me. The maid is not dead, but sleepeth. Behold, three 
men stood by him. The Lord is a man of war. I have made 
thee a god to Pharaoh. There was not a man to till the 
ground. 



CHAPTEE VIII. 

Verse 24. And Gideon said unto them, I would 
desire a request of you, that you would give me every 
man the earrings of his prey. 

Like many men's desires, this became a snare to Gideon and 
to others. Much better had it been for him to have remained 
poor, and not had this gold. Verse 27; and chapter xvii. 2,. 4. 



CHAPTEE IX. 

Verse 6. And all the men of Shechem gathered to- 
gether, and all the house of Millo, and went and made 
Abimelech king. 

This was a schismatical transaction, and was never ratified 



JUDGES— CHAP. XI. 153 

by the nation. Being stained with fratricide, it was put down 
by a divine judgment pronounced by Jotham. 

This was the first king that reigned in Israel, if we except 
Melchizedek and Moses. Gen. xiv. 18. Deut. xxxiii. 5. But like 
Melchizedek, Abimelech only reigned over a part of Palestine, 
and Moses was called Judge. But he reigned as king, but 
royalty was not hereditary in his family. 



CHAPTEE X. 

Verse 13. Yet ye have forsaken me, and served 
other gods: wherefore I will deliver you no more. 

The apparent discrepancy of this passage with the subse- 
quent deliverances vouchsafed to Israel is not alone in the 
scriptures. They are to be found in other parts. Jonah iii. 
4, 10. 

As such apparent discrepancies were numerous, the Lord 
provided a general exposition for all of them, that whosoever 
will may read and receive the light, and that whosoever pre- 
fers darkness to light may have his choice. 

In this general explanation the Lord says that a condition is- 
always to be understood. ? See Jer. xviii. 7-10. 2 Sam. vii. 14, 
15. 1 Kings vi. 12. God would deliver Israel no more, except 
they should repent and return to the worship of God. This 
general exposition of all seemingly unfulfilled promises and 
threatenings is given for our instruction, that we may know 
that the scriptures are of divine authority. 



CHAPTEE XL 

Verse 7. And Jephthah said unto the elders of 
Grilead, Did not ye hate me, and expel me out of my 
father's house? 

The elders of Gilead neither denied the accusation nor at- 
tempted to palliate it; for a soft answer turneth away wrath; 
and is more prevalent than contradiction. And some of these 
elders may have been his brethren who had expelled him. 
They appealed only to his generosity. And they prevailed. 

In the scriptures a constructive relation is often given to 



154 JUDGES—CHAP. XI. 

different things by metonomy. David did what the children 
of Ammon did. 2 Sam. xii. 9. The Lord did what Satan did. 
2 Sam. xxiv. 1. 1 Chron. xxi. 1. The thieves on the cross 
are said to have done what only one of them did. It was done 
on their part, a part being often put for the whole. The whole 
people of Israel were charged with the guilt of what one man 
did; they are said to have stolen and dissembled, to be cursed, 
and all for what one man had done. But it is explained so 
that we understand it. We had incurred death in the first 
Adam, and endured it in the second Adam. Rom. v. 12. 1 
Cor. xv. 22. Rom. vi. 6-8. 

31. Then it shall be, that whosoever cometh forth of 
the doors of my house to meet me, when I return in 
peace from the children of Ammon, shall surely be 
the Lord's, and I will offer it up for a burnt offering. 

When men make rash promises, and speak unadvisedly with 
their lips, they involve themselves in great and needless per- 
plexities. It was rash presumption in Jephthah to make this 
vow; for it might be his dog, an unclean animal, that was pro- 
hibited, or it might be his wife or his daughter that would first 
meet him; therefore he vowed to do what, in all probability, 
would be unlawful; the divine law did not admit of human sacri- 
fices at man's option. He was not only reckless enough to make 
it, but also reckless enough to persevere also to its perform- 
ance. Half Hebrew, being the son of a strange woman, he led 
an evil life as a freebooter, verse 3, and an exile from Israel. 
His moral principles being so perverted, his conduct would 
naturally be like his principles, and thus is his erroneous con- 
duct accounted for. 

39. And it came to pass at the end of two months, 
that she returned unto her father, who did with her 
according to his vow which he had vowed. 

Such had long been the erratic course of Israel that their 
light had become dim, and their divine ordinances had become 
low and perverted, so that Jephthah, like king Saul, seems to 
have been his own priest on this occasion. If they had been 
favored with a pious, active and intelligent priesthood, Jephthah 
might have been shown the error, cruelty and impiety of this 
conduct. Being elated with prosperity and pharisaic pride, 
he rushed blindly forward into a great abomination to win 
high honor for piety, and performed the awful and cruel deed 
which his unlawful vow required, glorying in his shame. Isa. 
lxvi. 3. Phil. iii. 19. 



JUDGES—CHAP. XVI. 155 



CHAPTEE XYI. 

Verse 23. Then the lords of the Philistines gathered 
them together for to offer a great sacrifice unto Dagon 
their god, and to rejoice: for they said, Our god hath 
delivered Samson our enemy into our hand. 

Ungodly men like Jephthah, and those Philistines intoxicated 
with success, think themselves the favorites of heaven, and 
show their impiety by an unauthorized interpretation of Pro- 
vidence. Success often attends the wicked, as when Cain 
slew his brother; when the Philistines slew and vanquished 
king Saul and Israel; when the Jews slew the Lord, and the 
martyr Stephen. They know not the counsels of the Lord, 
but were wise in their own conceit and increased unto more 
ungodliness. They could exclaim, "What great things Dagon 
our god hath done for us," when they knew not what they 
said, but ascribed to Dagon the works of Jehovah, whose 
secret counsels were above their comprehension. 



L SAMUEL. 

CHAPTER I. 

Yerse 1. Now there was a certain man of Kamatha- 
im-zophim, of mount Ephraim, and his name was 
Elkanah, the son of Zuph, an Ephrathite. 

The compound name Kamathaim-zophim is, in both parts of 
it, put in the plural number by the letters "im," which is the 
mode of making the plural in Hebrew; whereas in about one- 
third of the instances in which the Hebrew plural is made in 
our version, an "s" is also added, and without any authority or 
reason, and only confusing a plain subject. Exod. xxv. 18-22. 
Any carelessness about the word of God is irreverent. When 
dealing with it we should put off our shoes from our feet; for 
we are on holy ground. Nothing but truth, propriety and 
solemnity should be indulged. 

The term Ephrathite does not refer to Elkanah's lineage, 
but the district of country he inhabited, for both he and his 
son Samuel were Levites, descendants of Kohath. 

2. And he had two wives; the name of the one was 
Hannah, and the name of the other Peninnah : and Pe- 
ninnah had children, but Hannah had no children. 

Good men in some instances, in those early times, indulged 
in bigamy; for if it was not expressly forbidden by the law of 
Moses, it was by the law of nature; for God made only one 
wife for Adam which revealed his will as the law of nature. 
And he is continually expressing the same law in providence 
in the near equality of male and female births. All men can 
not have more than one wife, for they are not numerous enough. 
The vexation attendant upon the violation of this law, is shown 
in Lev. xviii. 18, which prohibits bigamy and not incest, nor 
adultery, for they are both prohibited in other places, as verses 
16 and 17. Even Solomon was not exempt from affliction 
and temptation from outlandish women. See also Malachi ii. 
14, 15, 16. 



I. SAMUEL— -CHAP. II. 157 

6. And her adversary also provoked her sore, for to 
make her fret. 

Instead of promoting love and peace as a good woman would, 
Peninnah endeavored to render Hannah her sister- wife unhappy; 
while, on the other hand, Hannah seems only to have been 
excited to tears and prayer. So conducting and refraining 
from passion and reviling, she secured the love of her husband 
and the gracious favor of God, who loves and pities his sor- 
rowful children, and who kindly raised her from the childless 
condition for which she was reproached. 

28. Therefore also I have lent him to the Lord; as 
long as he liveth he shall be lent to the Lord. 

I. e. y dedicated to the Lord. 

There is obscurity in the last clause of this verse, respecting 
the antecedent to the pronoun he. There is nothing in the con- 
text by which it can be referred to either Elkanah or Samuel, 
Hannah being the subject of discourse. If the pronoun had 
been she — she worshiped the Lord — then all had been natural 
and plain. 

It was. not Samuel showing indications of eaily piety, as Dr. 
Scott imagines; because chapter iii. 7 informs us that Samuel did 
not yet know the Lord. And the following verse speaks of 
Hannah as worshiping the Lord. If any manuscripts had the 
feminine pronoun, it would be easy to conclude that they had 
the true reading. But such manuscripts seem not to have been 
met with. 



CHAPTBE II. 

Verse 3. Talk no more so exceeding proudly; let 
not arrogancy come out of your mouth. 

The latter of these two clauses is in the affirmative in the 
original. But the translators, by the subject alone, have 
properly rendered it in the negative, the conversive vau 
being understood. 

17. Wherefore the sin of the young men was very 
great before the Lord : for men abhorred the offering 
of the Lord. 

It is the imperious duty of all to conduct divine worship, 
and every thing pertaining to it, with gravity, reverence 



158 1. SAMUEL— CHAP. II. 

and awe. lest the incongruity between the thing and the mode 
of performing it, should excite the disgust of the congregation 
and thus injure the cause of religion, and bring down the wrath 
of God upon the profane. Ps. c. 4. 

25. If one man sin against another, the judge 
shall judge him: but if a man sin against the Lord, 
who shall entreat for him? Notwithstanding, they 
hearkened not to the voice of their father, because the 
Lord would slay them. 

God did not give them grace by shedding down his Holy 
Spirit upon them to open their ears to the instruction of their 
father, that they might turn to God by repentance and seek 
salvation by grace. Ezek. xviii. 21. He did not open their 
hearts as he did the heart of Lydia, Acts xvi. 14, for he hath 
mercy on whom he will. Their sins cried for judgment. 
They profaned the altars and the tabernacles of the Lord, so 
that the Lord would slay them, and would not pardon. Thus 
it appears that they were forsaken of God, given up, left to 
perish in their sins, reprobated. 

This is in accordance with the doctrine declared by Solo- 
mon, respecting those associated with bad women: "'For her 
house inclineth unto death, and her paths unto the dead. 
None that go unto her return again; neither take they hold of 
the paths of life." Prov. ii. 18, 19. Some men's sins are open 
beforehand, going before unto judgment, and some they follow 
after. There are some classes or kinds of sinners of whom 
there is no hope that they will ever turn to God and embrace 
the gospel. 2 Thess. ii. 11. Kom. x. 21. Heb. x. 26. Kom. 
xi. 7, 8. Prov. xxix. 1. Matt. xii. 31, 32. 

30. Wherefore the Lord God of Israel saith, I said 
indeed that thy house, and the house of thy father, 
should walk before me forever: but now the Lord 
saith, Be it far from me; for them that honor me I 
will honor, and they that despise me shall be lightly 
esteemed. 

It is not uncommon for narratives and parts of narratives to 
be recorded in one place, and their explanation to be recorded 
in another place. The creation of man is recorded, Gen. i. 27, 
and further explanation is recorded, ii. 7, 21, 22. The Nin- 
ivites were informed by J onah, that in forty days Nineveh should 
be overthrown, and two hundred and fifty years afterward he 
revealed by Jeremiah that all such prophecies were conditional. 
Jer. xviii. 7-10. 



• I. SAMUEL— CHAP. II. 159 

Many prophecies are intended not to be fully understood 
until their fulfillment John xvi. 12; xii. 16. These scrip- 
tures show that, although a promise or a threatening has no 
condition annexed to it, yet it is to be taken as conditional. 
Isa. xxxviii. 1-5. 

It would be cumbersome to be loading up all the precepts 
of revelation with explanations, limitations and conditions; it 
is sufficient that they be in the divine code in the place as- 
signed to each. If God would not perform his promise to 
Eli's house, then two things are involved by the fact, that the 
promise was conditional, and that Eli's house had not per- 
formed the condition, verses 15, 17, or would be cast off. 

There are however covenants and promises that are without 
conditions Such is the promise not to destroy the earth 
again by a flood. Gen. viii. 21, 22. Such was the covenant 
with David and his posterity. 2 Sam. vii. 15. Such is the 
promise of the Millennium; such also is the promise to evangel- 
ize the Gentiles, and the return of Israel. Gen. xii. 3. Isa. xi. 
10; xlii. 6. 

There are covenants that are absolute, because their condi- 
tions are already fulfilled, and because the parties are infal- 
lible. Such is the covenant of redemption by the death of 
Christ, for the condition: on his part is already fulfilled, and 
therefore it is certain on the Father's, and on the part of the 
Holy Spirit. They who are to be saved are bought with a 
price. 1 Cor. vi. 20. And the price being already paid on 
the cross, the salvation of those who are bought, becomes cer- 
tain and inevitable to the parties to that covenant, viz: the 
Trinity. The sinner is not a party to that covenant. He has 
a deep interest in its stipulations. But it is in other hands 
than his. While salvation remains an uncertainty to sinners 
it is certain to the Godhead. For as their salvation is not of 
works, but of grace, and solely of the merit of Christ's work 
that, they are saved, and that is already performed, the salva- 
tion for whom he died becomes a certainty. 

This is evident from the fact that they are given to Christ 
as his by a covenant to which only the immutable persons of 
the Trinity are parties, and which is well ordered in all things 
and sure. Although the acceptance of this salvation on the 
part of the elect, their coming to Christ by repentance and 
faith, are made known to sinners in the preaching of the gos- 
pel as necessary to the salvation of any sinner; yet they are 
expressly informed that this faith is not of themselves, but is 
the gift of God. Eph. ii. 4-10. 

Their coming to Christ is not left to the accident of their 
choice, for Jesus again said: "All that the Father giveth me 



160 I. SAMUEL— CHAP. II. . 

shall come unto me; and him that cometh to me I will in no 
wise cast out." They will all come without a single failure, 
for it is not left to their precarious will, because then it would 
certainly fail, and the whole scheme of salvation would be 
void. . 

Their coming to Christ is one of the divine stipulations in 
the covenant of redemption, without which it would have been 
a failure. It is written of those given to Christ in this cove- 
nant, that the Father said to the Son, " Thy people shall be 
willing in the day of thy power." Ps. ex. 3. 

It is true that, if the elect after being given to Christ do not 
repent and believe, they could not be saved. And it is equally 
true that, if it were left with them, no one of them would ever 
come. But the covenant is well ordered in all things and 
sure, being guarded with provisions against this possibility. 

Besides this willingly coming and acceptance on their part 
is an essential provision of the salvation itself, without it it had 
been no salvation. So the Savior taught: "No man can come 
unto me except it were given unto him of my Father; for 
without me, ye can do nothing." This coming to Jesus 
and believing in him is a great and a mighty work of Omnipo- 
tence, being the exertion of that same mighty power that 
raised Christ from the dead. Eph. i. 19, 20. If any frail 
mortal should think that he can renew himself to faith, can 
exercise this same mighty power which raised Christ from the 
dead, he would furnish a striking illustration of 1 Cor. ii. 14. 

It is wisely provided that the elect never pervert their 
election to arrogance nor licentiousness, for their sanctifica- 
tion must proceed far before they can exercise a well-grounded 
hope of salvation — have a strong assurance of hope. And 
their faith does not become strong until their sanctifi cation has 
so far advanced as to give stability to their piety. 

If some professors seem to be exceptions, for I acknowledge 
there are many that so seem, the explanation is furnished by 
the stony-ground hearers in the parable, whose early joy 
proceeded from the fact that they had not root, but presently 
fell away and yielded no fruit. 

Another provision in this covenant, so well ordered, is the 
provision to keep the elect by the power of God through faith 
unto salvation. 1 Pet. i. 5. 

As the Lord has bought them, he has a right to them and to 
their salvation. But they have no right to it in themselves, 
nor on their own account. If they were all left to perish, 
they would have no cause to complain, for they have not 
bought nor redeemed themselves . Christ who bought them 
would have cause to complain, not they. 



I. SAMUEL—CHAP. IV. 161 



CHAPTER III. 

Verse 13. For I have told him that I will judge his 
house forever for the iniquity which he knoweth; 
because his sons made themselves vile, and he re- 
strained them not. 

To judge Eli's house forever, was to inflict upon his family 
divine judgments as long as his descendants should be recog- 
nized. This judgment was signally displayed more than 
three hundred years afterward in the destruction of the priests. 
Chap. xxii. 16, 19. 

Parents have a kind of kingly authority in their own house, 
having all power but that of capital punishment, which was 
put under municipal authority. Deut. xxi. 20, 21. Every 
head of a family was responsible for good order in his family, 
as the civil ruler was for good order in the state. "He that 
spareth the rod hateth his son, 9 ' Prov. xiii. 24; and children 
are commanded to obey their parents. Exod. xx. 12. Eph. vi. 1. 

This sin which entailed perpetual judgments upon Eli's 
house, was not originally his sin, but the sin of his sons, and 
became his by his suffering it. The sin was enormous beyond 
all forbearance. He should have removed these wicked men 
from the priestly office and from the house of God. And then 
the ark had not been taken, nor Israel vanquished, nor Eli, 
Hophni and Phineas and his wife died in a day. 

14. And therefore I have sworn unto the house of 
Eli, that the iniquity of Eli's house shall not be purged 
with sacrifice nor offering for ever. 

Such great wickedness, standing where it ought not by its 
enormity, partakes of the nature of the unpardonable sin. 
Mark iii. 29; xiii. 14. 



CHAPTER IV. 

Verse 8. Woe unto us ! who shall deliver us out of 
the hands of these mighty Gods? these are the Gods 
that smote the Egyptians with all the plagues in the 
wilderness. 

The clearness of apprehension evinced by the inhabitants of 
Jericho, in so closely shutting up their city, Josh. vi. 1; the 

14 



162 I. SAMUEL—CHAP. VII. 

clear understanding of Bahab and of the Gibeonites, Josh. ii. 
9, 10; ix. 3, 9; and here evinced by the Philistines, show us 
how easily divine truth may be known even by Gentile nations. 
Their continued impiety is not from the want of light, but 
from the hatred of it. They know God but do not glorify 
him as God. Bom. i. 21. They would know and receive the 
truth if they had a heart for it. 



CHAPTEE VI. 

Verse 19. And he smote thejmen of Beth-shemesh, 
because they had looked into the ark of the Lord, 
even he smote of the people fifty thousand and three- 
score and ten men. 

It was irreverent and sacrilegious for them to look into the 
ark, or to touch it. Num. iv. 20. Uzzah died for touching it. 
2 Sam. vi. 6, 7. The duty of the men was to call for priests 
to take down the ark, while they reverently stood back. Num. 
iv. 20. What is here rendered fifty thousand and seventy, is 
believed to mean 1170, or "70 men, fifties and a thousand." 
Such a mistake may have occurred in translating numerical 
letters. 



CHAPTER VIII. 

Verse 9. Now therefore hearken unto their voice: 
howbeit yet protest solemnly unto them, and show 
them the manner of the king that shall reign over 
them. 

The Lord was displeased with their folly in asking for a 
king, for it virtually was a rejection of him as their ruler. 
Verse 7. It is remarkable that though their request was evil, 
and displeasing to God, yet in the greatness of his forbearance 
and condescension to their weakness he granted it. Men are 
free agents, they were created such, and are dealt with as such . 
Which explains Lot's being indulged in his error of taking 
residence in Zoar, rather than fleeing to the mountain which 
was better. Both wicked and good men are permitted every 
day to do what is displeasing to God, as Adam was in eating 
the forbidden fruit. It is written, " God has no pleasure in 



I. SAMUEL— CHAP. X. r 163 

the death of the wicked; but rather would have pleasure in 
his turning, repenting and living." We can then understand 
Matt. xix. 8. 



CHAPTEE X. 

Verse 9. And it was so, that, when he had turned 
his back to go from Samuel, God gave him another 
heart. 

To suppose that Saul's heart was changed, so as to become 
what is called a new heart, is to interpret it without authority. 
A new heart is never expressed in such language, and the 
continued wickedness of his life forbids such an interpreta- 
tion. And death by suicide also forbids it, for it is written: 
" No murderer hath eternal life abiding in him." 

It is true that the phrase has to be interpreted. But we are 
not all at liberty to interpret it falsely to gratify a sectarian 
spirit. It is obvious that an inexperienced young man like Saul, 
and so timid as to hide himself among the stuff on the day of 
his election, would need a stouter heart to ascend a throne and 
wield a scepter, to feel and act like a king^ 

Saul's other heart was shown when he heard the cruel re- 
quirement of Nahash of the men of Jabash-Gilead to have 
their right eyes put out, when his soul fired with indignation, 
and the Spirit of God coming upon him, hewed in pieces a yoke 
of oxen, and sent the pieces as a proclamation throughout all the 
coasts of Israel. Chap. ix. 7.- If this were what the Spirit of 
God did in him, it shows what his other heart was. 

When the men of Gibeah heard of this cruel requirement of 
Nahash, they lifted their voices and wept; but Saul's other 
heart roused his patriotism and his valor to defend his people. 
This other heart then was not sanctifi cation, but courage and 
chivalry in the cause of his country. 

A change of heart is not always for the better. Ezek. xxviii. 
2. Exod. iv. 21. 

10. And when they came thither to the hill, behold, 
a company of prophets met him; and the Spirit of God 
came upon him, and he prophesied among them. 

To suppose that this infers sanctifi cation in Saul is without 
any warrant. Abimelech, king of Gerar, had a revelation from 
God in a dream respecting Sarah, Gen. xx. 3; but this was no 
evidence of his piety. Laban also had a revelation from God 



164 f . SAMUEL— CHAP. X. 

without piety, for he had this revelation while he was hunting 
lost idols. Gen. xxxi. 24. Balaam was an accredited prophet 
of God, and a true prophet, while he was a wicked man. 2 
Pet. ii. 15. 1 Cor. xiii. 1, 2, 8. King Saul likewise prophesied 
when an evil spirit from God came upon him. 1 Sam. xviii. 10. 
Prophesying is not evidence of piety, for Caiaphas the high 
priest prophesied while persecuting the Lord. John xi. 51. 

26. And Saul also went home to Gibeah; and there 
went with him a band of men, whose hearts G-od had 
touched. 

Here, too, is an instance of the work of the Spirit, where 
there is no sanctifi cation, and which refers only to municipal 
economy — to civil affairs. 

It was important for Saul to have a retinue above a common 
citizen. God had touched their hearts to this object. 

For constructing the tabernacle, it is said that God had filled 
Bezaleel with the Spirit of God in wisdom and in understand- 
ing and in knowledge, and in all manner of workmanship; and 
that he had put wisdom in the hearts of all those who were 
wise-hearted. Exod. xxxi. 2, 6. This work of the Spirit of 
God was to endow them with mechanical skill, and does not 
infer piety or sanctification. Its object sometimes is to trouble 
and afflict. Chap, xviii. 10. 

27. But the children of Belial said, How shall this 
man save us? 

There was no probability in their view that this man could 
be of any use to them in their low and fallen state to raise 
them out of it. They were carnal arid wicked men — sons of 
Belial — and had not faith in him who had chosen Saul to be 
their king, and who could make him their deliverer. 

What seems improbable to men can turn out contrary to 
appearances and to men's expectations, for the express pur- 
pose of showing that the Lord God Omnipotent reigneth; that 
they may learn to pray and have faith in him. Ezek. xxxvii. 
3. " Son of man, can these bones live? Lord; thou 
knowest.'' 



I. SAMUEL— CHAP. XV. 165 



CHAPTER XIV, 

Verse 20. And Saul and all the people that were with 
him assembled themselves, and they came to battle : and, 
behold every man's sword was against his fellow. 

In interpretation of scripture, it is an important rule to let 
the subject fix the definition and limitation of terms. Every 
man's sword must be applied and limited to the army of the 
enemy. Without this limitation it would apply to Jonathan 
and his armor-bearer, and to Saul and his 600 men that were 
with him. So necessary and so useful is this rule, that 
some repetition should be indulged in these comments. 



CHAPTER XV. 

Verse 2. Thus saith the Lord of hosts, I remember 
that which Amalek did to Israel. 

See Exod. xvii. 8, 14, 16. The Lord is so mindful of his 
people that he neTer forgets the cruelties shown them, nor the 
injuries done them. Besides, the injuries done them he takes 
as if done to himself. Matt. xxv. 40, 44. 

And when those who have suffered those injuries and for- 
gotten them, and although many years have elapsed, they or 
their posterity are held to their account for those injuries. In 
this instance many hundred years had elapsed before these 
descendants of Amalek were thus destroyed, showing that 
with the righteous Sovereign, one day is as a thousand years, 
and a thousand years as one day. 

Ministers also may learn from the error of Saul that they must 
preach what God has spoken in his word, and let that be their 
pleasure. And they may not decline from it, Jonah i. 3; nor 
vary from it to please themselves as Saul. xv. 11. 

11. It repenteth me that I have set up Saul to be 
king. 

When the Lord is spoken of as repenting, the repentance is 
contemplated as referring bcth to the state of mind, and to the 
course of conduct induced by that state of mind. Although 
the infinite Jehovah never has that state of mind which infers 
regret, that is an essential part of the sinner's repentance, yet he 
has that abhorrence of evil which is common to all holy 
beings. / 



166 I. SAMUEL— CHAP. XV. 

But that part of repentance which relates to conduct, the 
Lord does have; for he changes conduct as he eternally in- 
tended to do, when a change of circumstances should require 
it. When king Saul was placed on the throne of Israel, a good 
spirit was given him; not to effect any sanctification in him 4 
but to give him placidity of mind. But the king did evil; the 
Lord repented, took away that placid spirit, and sent an evil 
spirit to trouble him. xvi. 14. Thus the Lord manifested 
his repentance. He also further manifested it by anointing 
David king in place of Saul. xvi. 1. 

29. And also the Strength of Israel will not lie nor 
repent: for he is not a man, that he should repent. 

The Lord does not repent in any sense that implies a change 
in him, nor in any sense of regret for what he has done; for 
all that he does is done in infinite goodness and infinite wis- 
dom; and all that he promises or covenant he will perform, 
except where there are conditions either expressed or implied. 
Chap. ii. 30, 31-34; iii. 13. 

Whether repent is here the best word which the translators 
could have found for this place, I do not say. The passage 
means that God never changes his thoughts or purposes, that 
with him is no variableness, nor shadow of turning. 

He only blessed Saul until he rebelled against his command 
to destroy Amalek, and then changed his administration as the 
case required, and as a perfect and a holy Sovereign would do; 
so that this change of administration is a perfection in him; 
for a good sovereign must make that change or modification 
which good government requires. 

That this is all that is meant by God's repenting, is made 
entirely evident by its being applied to his repenting of the 
good which he had promised to his people, and omitting to 
perform it. Jer. xviii. 10. In what other sense can it be said 
that he repents of good promised. There is nothing to regret 
in having spoken good, or promising it, but there may be wise 
and good reasons for not bestowing it when the conditions 
implied or understood, are wanting, and the want of them ren- 
ders the bestowment of the promised good unsuitable. 

Such changes in the divine administration which are made 
in time.were always present. He always knew what changes 
in the conduct of creatures would require correspondent 
changes in his administration; there is no change of mind or 
purpose with him; no, nor shadow of turning, such repentance 
being the perfection of his character. 






I. SAMUEL— CHAP. XVI. 167 



CHAPTER XVI. 

Verse 1. And the Lord said unto Samuel, How long 
^ilt thou mourn for Saul, seeing I have rejected him 
from reigning over Israel? fill thine horn with oil, and 
go, I will send thee to Jesse the Bethlehemite: for I 
have provided me a king among his sons. 

The piety of Samuel is prominent in this reproof. Samuel 
loved *Saul, pitied him and mourned for him. If God inflict 
righteous judgment upon transgressors, it becomes us here 
"to weep with those that weep." As the Sovereign hath 
mercy on whom he will, and hardeneth whom he will, so also 
he exerciseth his sovereignty in temporal things. He raiseth 
one to the throne and continues him there, or his heir, or re- 
moves him and supplants his heir. He raises and blesses 
whom he will, and casts down and afflicts, and sends to de- 
struction whom he will, and all in perfect justice and right- 
eousness, for we all richly deserve everlasting destruction. If 
any fare better to-day, if their everlasting death be delayed at 
the present, it is infinite mercy. 

Such is the doctrine of the Bible, and the doctrine results 
* naturally from the divine sovereignty. Man's seeking has no 
necessary connection with it. But it is* evident that it origin- 
ates only with him, even when seeking may take place, and 
may seem to act an important part in success; yet that also is 
as much from God and his grace as the success is. Eph. ii. 
8, 10. When he will he employs means to accomplish events, 
and at other times accomplishes them without means, ii. 35. 

Saul had no thought of being raised to the throne, nor 
sought it, yet Samuel anointed him to it. Neither did David 
until the prophet anointed him; Neither did Jeroboam until 
Ahijah told him. 1 Kings xi. 31. Neither had the twelve 
apostles any thought of the apostolic office until they were 
called to it. Saul of Tarsus had not sought it, and yet God 
met him on the way to Damascus, in the midst of his wicked 
career, to make him an apostle, and turned him from his un- 
belief. In conformity with all these instances and with the doc- 
trine of divine sovereignty, it is written: " I was found of them 
that sought me not." Rom. x. 20. The lost world did not seek 
for a Savior before God provided one. When we were without 
strength, in due time Christ died for the ungodly. Rom. v. 6. 
The ungodly world did not ask for a Savior. It is written: 



168 I: SAMUEL— CHAP. XVI. 

"God so loved the world as to provide one." John iii. 16. 
1 John iv. 9, 10. 

Divine revelation on this and on every other subject on 
which it treats, is in beautiful consistency. How plainly 
does the divine sovereignty appear in those events. God 
knew that Saul would act out the wickedness of his carnal 
heart, if he did not give him a better heart. And he did not 
give him that better heart, because he had great reasons for 
not doing it, to show his righteous judgments. And he ac- 
cordingly provided a successor to the throne in the family of 
Jesse. Thus it both exemplifies and proves the doctrine of 
election and reprobation, for it is one doctrine. Both are 
equally true as counter to each other. There could be no 
election if there were no non-election; if some were not elect- 
ed none could be reprobated (which is only not elected). 
If there were no elect angels there could be no reprobate 
angels. If all the angels were holy, and heirs to eternal 
glory, there would be none elected to that glory, and none 
reprobated or non-elected. If all the angels were holy and 
all heirs to eternal bliss, we could not call it election. We 
could say that they were all favored with eternal glory and 
bliss, but we could not think of calling it election or choosing. 

If God elected David to the throne of Israel, he repudiated 
Jonathan and all of Saul's house, and not for Jonathan's fault, 
but for Saul's. 

When Saul was elected to the throne, all others, by that 
act were reprobated — nothing done to them — they were just 
left where they were. Something was done to him who was 
elected, but nothing was done to all the other Hebrews who 
were not elected. Reprobation, therefore, means, let alone, 
left where they were. 

Regeneration also infers reprobation. If all were not re- 
generated and saved, then it must follow that those who are 
regenerated are first elected to be the subjects of that grace. 
And if it be of election of grace, then it is not of works. Thus 
the doctrines of revelation beautifully harmonize. Eph. ii. 8- 
10. Rom. iv. 1-7; xi. 4-8. It is of grace that the ungodly are 
justified. 

7. But the Lord said unto Samuel, Look not on his 
countenance, or on the height of his stature; because 
I have refused him: for the Lord seeth not as a man 
seeth. 

The Lord out of four millions of people, elected one man 
to be king in Israel, and here this eldest son of David is re- 



I. SAMUEL— CHA^. XVI. 169 

fused by the same infinite Sovereign who is' without respect 
of persons. From these things it must be obvious that the 
doctrine of election is entirely consistent with God's not being 
. a respecter of persons. The appointment of a king for a nation 
is governed by other considerations than mere favor to the in- 
dividual. 

So the election of a lost sinner to salvation can not be for 
any good works, for he has none before regeneration. But 
the election of a sinner to salvation is for some wise and good 
purpose that God means to accomplish thereby. This reason 
is given us in Paul's case, and is declared to have been to fur- 
nish a striking example of the freeness of grace, for an encour- 
agement to sinners to come to Christ for salvation. 1 Tim. i. 16. 

Having mercy upon one sinner and not upon another, hear- 
ing the prayer of one and not hearing that of another, giving 
one infant but few years in life and preserving another to a 
hundred years, giving one a feeble intellect or a feeble body, 
and to another a different intellect or a different constitution of 
body, are not instances of respect to persons, for God does 
them constantly without respecting persons, because he does 
not do them out of any partiality, or personal respect to them 
such as men are capable of; but he does all things from rea- 
sons of state, from great and good and glorious purposes. Gen. 
i v. 4, 5. Exod. ii. 25. Lev*, xxvi. 7, 8. 9; xxv. 44. Deut. xxviii. 
6, 7, 8. 2 Kings xiii. 23. Ps. lxxxix. 20-37; cxlvii. 20. Eom. 
ix. 18-19. 2 Kings xix. 20-22. 

14. But the Spirit of the Lord departed from Saul, 
and an evil spirit from the Lord troubled him. 

We should show a narrow mind if we should suppose that 
Saul must have been a pious man, because the Spirit of the 
Lord was with him; or if we should suppose that he was fallen 
from grace because the Spirit of the Lord departed from him. 
Jehovah for wise and good purposes of his own had raised 
him to the throne of Israel; and for the same wise and good 
purposes had given him such influences of the Spirit as were 
suitable to qualify him for his high office, by giving him an- 
other heart, the heart of a king, the spirit of a ruler, and had 
bowed the hearts of the. nation to submit to him as their ruler, 
and God had sent his good Spirit to strengthen and encourage 
him in his government. But Saul was a carnal man, a natural 
man. That he was a sinner and had an unrenewed and an un- 
sanctioned heart was shown by his sacrilegiously invading the 
sacerdotal office, and offering sacrifice with profane hands, 
chap. xiii. 12, 13, while he knew that the priests were set apart 
exclusively -to that sacred office, and that any other person 



170 I. SAMUEL— CHAP. XVII. 

coming nigh was to be put to death. Num. xviii. 7. He knew 
that by that act he forfeited his life. If he had been a pious 
man he would have feared God who had committed the holy 
office to the family of Aaron. It is written of the pious, " But 
to this man will I look, even to him who is of a poor and of 
a contrite spirit, and trembleth at my word." Isa. lxvi. 2. 
And Jesus said, "My sheep hear my voice and they follow 
me, and I give unto them eternal life; and they shall never 
perish." If Saul showed contempt for the divine law, and 
would not walk in it in high and fundamental points, he was 
forsaken of God, and cast off to perish like Judas, by his own 
hand; then he was not a pious man; for it is written, "By their 
fruits ye shall know them." Matt. vii. 20. Ps. lxxviii. 49. 



CHAPTER XYII. 

Verse 26. And David spake to the men that stood 
by him, saying, What shall be done to the man that 
kilieth this Philistine, and taketh away the reproach 
from Israel? for who is this uncircumcised Philistine, 
that he should defy the armies of the living God? 

The piety of David appears in his regard for God, for the honor 
of his cause and people, for God is dishonored when his cause 
and his people are dishonored; unless it be in their chastise- 
ment for disobedience. Moses showed the same piety, Exod. 
xxxii. 10-13; and Joshua showed the same piety when he 
said, "And what shalt thou do unto thy great name." Josh, 
vii. 9. How different was the spirit of Saul and Israel when 
they endured this defiance for forty days, and did not rise to 
vindicate the honor of God and his cause. 

It plainly appears that God was using means to introduce 
David to Israel, and to prepare the way for his ascending the 
throne of Israel to which the Lord had sent Samuel to anoint 
him. God always can, and almost always does employ means 
to secure the accomplishment of his counsels, for he says, "My 
counsel shall stand, and I will do all my pleasure." Isa. xlvi. 
10. David was a prophet, and the Spirit of the Lord was 
upon him, strengthening him, when he went against Goliath, 



I. SAMUEL— CHAP. XIX. 171 



CHAPTER XVIII. 

Terse 10. And it came to pass on the morrow, that 
the evil spirit from God came upon Saul, and he pro- 
phesied in the midst of the house. 

Evil spirits can do nothing only when God allows them to 
do such evils as he will overrule to accomplish some good 
object. Job i. 12; ii. 6. 1 Kings xxii. 23. Ps. lxxvi. 10. Eev. 
xx. 1, 2, 3. 

If Saul prophesied under an evil spirit, we learn how all 
his seeming religious exercises originated; and he was an un- 
converted man, an assassin in heart as he attempted the life of 
one who had done him and his kingdom greater service than 
any other man, and who had given him no offense. Such a 
religion as Saul had was like that of other wicked men. By 
his fruits we know him. 



CHAPTER XIX. 

Yerse 10. And Saul sought to smite David even to 
the wall with his javelin. 

It might be good logic to suppose that an athletic man like 
Saul, with a trusty weapon in his hand, could effectively smite 
an unarmed stripling in his presence who was intent upon his 
harp. But however plausible such reasoning might be, it 
would be bad theology. Thus reason leads man astra} r . Eve 
reasoned herself into the belief that it would be useful to 
eat of the prohibited fruit. Paul verily thought he ought to 
oppose the gospel. The patriarchs believed they could get 
clear of any further annoyance from Joseph by selling him 
into Egypt. But their reason was false, because not agreeable 
to theology, for he was thus put in a condition to do them 
more evil if he were disposed to do so. 

But Saul could not destroy David, for God had anointed 
him king of Israel, and therefore he would live to reign. God 
has said, "My counsel shall stand;'' and there is no device 
nor counsel that can succeed against the Lord. There was 
not natural ability in all the whole world of men and angels 
to defeat the counsels of God, and to prevent David's living 
to reign. Pilate, in good logic and in seemingly good reason, 
might say to his Lord, his Creator, "Knowest thou not that I 



172 I SAMUEL— CHAP. XX. 

have power to crucify thee, and have power to release thee?" 
And the Lord could answer, in sounder theology, "Thou could- 
est have had no power at all against me, except it were given 
thee from above." To the same purpose he said, "I lay down 
my life of myself: no man taketh it from me." John x. 18. 

Saul was determined to slay David; and being king it would 
seem that he had power to do it. Chap. xx. 31; xix. 10, 11. 
And though he sought David every day with an army of 3000 
men at his back, he could effect nothing but his own disap- 
pointment. The Lord delivered him not into his hand.^ Chap, 
xxiii. 14. 

When Saul's messengers, sent to take him, came where he 
was, they lay all night upon the ground, prophesying, and 
returned without him. Chap. xix. 20. And when David 
voluntarily ventured into Saul's presence, Saul was abashed 
and as harmless as a lamb. Chap. xxiv. 1-22. 

As Divine Providence rules all things, no creature can boast 
of his natural ability to think or to do anything. 2 Cor. iii. 5. 
Phil. ii. 13. John xv. 5. Lam. iii. 37. 



CHAPTEE XX. 

Verse 16. So Jonathan made a covenant with the 
house of David, sayiog, Let the Lord even require it 
at the hand of David's enemies. 

Jonathan perceived clear indications of Providence that 
David would ascend the throne after Saul his father; and 
therefore made this covenant with David for his own safety 
and the safety ; of his family, under the imprecation that 
David's enemies should execute upon David due judgment 
if David should violate it. If David, when occupying the 
throne, should cut off Jonathan or his posterity, as was too 
common with wicked rulers at that day, as they being cut off 
could not be avengers of the breach of the covenant, he said: 
" The Lord require it at the hands of David's enemies;" i. e., 
the warring nations with whom he was surrounded. 

Beasts were then sometimes the executioners of divine judg- 
ments upon the wicked, and may be so now. Gen. ix. 5. 1 
Kings xiii. 24; xx. 36. 2 Kijjgs xvii. 25. 

David as a pious man kept this covenant, 2 Sam. ix. 7. 



I. SAMUEL— CHAP. XXY. 173 



CHAPTER XXIII. 

Verse 11. Will the men of Keilah deliver me up 
into his hand? Will Saul come down, as thy servant 
hath heard? 

By this passage we learn that impossible cases may be sup- 
posed and reasoned upon. Although David would retreat from 
Keilah, by which Saul would be prevented from coming there, 
yet this did not hinder the propriety of the Lord's telling him 
what would be the consequence of his remaining in Keilah. 
David understood the prophecy. He understood that if he re- 
mained there Saul would come down, and the men of Keilah 
would deliver him to Saul. A change in the premises must 
infer a corresponding change in conclusions. John viii. 24, 
31, 32. Gal. v. 21. 

The Lord knows what would result from any supposed case, 
or under any supposed conditions of circumstances, although 
they are never to be realized. Ezek. xiv. 14. Josh. ii. 12-21. 
Deut. xi. 8, 9, 13-21. Matt. xxiv. 24. Prov. i. 28; xiv. 6. 
Luke xiii. 24. 



. CHAPTBE XXV. 

Verse 31. That this shall be no grief unto thee, nor 
offense of heart unto my Lord, either that thou hast 
shed blood eauseless, or that my Lord hath avenged 
himself. 

When it is borne in mind that Abigail's object in meeting 
David was to prevent David from destroying her husband 
Nabal, it must be perceived that the translation does not do 
justice to her argument; for, as it stands in our version, she 
encourages him to proceed in that destruction by assuring 
him that he will never grieve over the recollection of it. In- 
stead of encouraging him to accomplishing it, she is evidently 
dissuading him from it by suggesting to him that if he did not 
do it, that, in the days of his future prosperity he would never 
grieve over its comission, he would not have it to regret. He 
yielded to her persuasion and returned home without execut- 
ing his purpose. His conduct is a comment upon the direc- 
tion of her persuasive argument. 



174 I. SAMUEL— CHAP. XXXI. 



CHAPTEE XXVIII. 

Verse 14. And lie said unto her, What form is he 
of? And she said, An old man cometh up; and he is 
covered with a mantle. And Saul perceived that it 
was Samuel. 

It is difficult to perceive the reasonableness of the power of 
this woman to raise Samuel, or any one personating him. But 
the fact seems to be settled by the pen of inspiration, that Saul 
perceived that it was Samuel. Exod. vii. 11, 22; viii. 7. Job 
i. 12, 16, 19. Rev. xiii. 14. 2 Pet. iii. 16. 



CHAPTER XXIX. 

Verse 8. And David said unto Achish, But what 
have I done * * * that I may not go fight against 
the enemies of my Lord? 

Again we must feel some perplexity in conceiving how 
David could purpose to fight against Saul who was the Lord's 
anointed, and against Israel the Lord's people. But as this 
point is not explained, we must leave it as we find the fact to 
be. But David did not fight against Saul nor against Israel. 
As his conduct in consenting to the expedition seems to have 
been wrong, for he erred as all men do, it was a gracious kind- 
ness in Providence that he was sent back and saved from the 
expedition. 1 Pet. i. 5. Kev. iii. 10. 



CHAPTEE XXXI. 

Verse 4. Then said Saul unto his armor-bearer, 
Draw thy sword, and thrust me through therewith; 
lest these uncircumcised come and thrust me through, 
and abuse me. But his armor-bearer would not; for 
he was sore afraid. Therefore Saul took a sword, and 
fell upon it. 

The armor-bearer was right in disobeying Saul. But he 
was not right in killing himself. No condition, no unfavor- 



I. SAMUEL— CHAP. XXXI. 175 

able circumstances can justify suicide, nor killing another 
from mere trouble. However gloomy a man's prospects may 
be, he must fear God, trust in him and regard his law. God 
can turn darkness into light. Job longed for death in his 
severe trials, but his piety forbade the thought of suicide. 
He feared and obeyed God, trusted in him. And his darkness 
was soon turned to light: he soon received the oil of joy for 
mourning, and the garments of praise for the spirit of heaviness. 
This account of Saul's death is not inconsistent with that 
which the Amalekite gave to David, 2 Sam. L. 10; for after 
Saul had fallen upon his sword and received a mortal wound, 
he might live several hours exposed to the insults of his 
enemies. 



II. SAMUEL 



How much Saul lost by persecuting and casting off David, 
his best friend and his best soldier. Had he been as faithful 
to David as David was to him, he might not have been in this 
subjection to his enemies. So if he had obeyed God, etc. 



CHAPTER III. 

Yerse 35. And when all the people came to cause 
David to eat meat while it was yet day, David sware, 
saying, So do God to me, and more also, if I taste 
bread, or aught else, till the sun be down. 

It is not fasting if anything of the nature of food or drink 
be enjoyed, or if our children or domestics are engaged in our 
employ; or if we engage in any enjoyment, amusement or re- 
creation, wit or humor, or business. 



CHAPTER VII. 

Yerse 2. That the king said unto Nathan the pro- 
phet, See now, I dwell in an house of cedar, but the ark 
of God dwelleth within curtains. 

The king of Israel dwelt in a magnificent palace, but the 
King of kings had no palace in Israel, but the emblem of his 
presence, the ark, was in a tent of curtains. And David's 
pious soul was grieved. He was ashamed to be honored 
herein more than God. 

15. But my mercy shall not depart away from him, as 
I took it from Saul, whom I put away before thee. 



II. SAMUEL— CHAP. VII. 177 

Here is a covenant with David and Solomon, that in no 
emergency would divine favor depart from them as it had 
from Saul. There was no such covenant with Saul. The 
Father has a covenant with the Son which secures favor and 
everlasting life to those who were given him. As Saul was 
not in this covenant, his temporal prosperity had no security. 
He had prosperity for a season, as the stony-ground hearers, 
and as some wicked men flourish like the green bay-tree, for 
a season, and it ought to have led him to humility, gratitude and 
repentance. But they were all withdrawn for his sin; even 
the cheering and sustaining influence of the Spirit was with- 
drawn, so that he fell into dejection and despondency. 1 Sam. 
xviii. 10; xix. 9; xv. 11; xvi. 14. 

The Lord did for David and Solomon what he did not do 
for Saul, and yet there was no respect of persons in his doing 
so, for he did not do it from respect to their persons, but from 
respect to his own glory. He put a difference between the 
offerings of Cain and Abel for the same reason, without show- 
ing respect to persons. He makes a difference as to the age, 
health and lives of persons. But it is for higher objects than 
respect for persons. Making a difference is not respecting 
persons. Rom. ix. 11-18. Lev. xix. 15. Num. xvi. 15. Deut . 
i. 17. 2 Sam. xiv. 14. 

Although this covenant seems to relate to temporal things, 
yet, since God is unchangeable, it must prove the doctrine of 
the final perseverance of the saints; for divine attributes are 
as much involved in eternal as in temporal things. 

It also confutes the carnal objection to perseverance, "That 
it leads to licentiousness, or looseness in morals," for the Lord 
here covenanted that he would not take away his mercy from 
David and his house, as he did from Saul and his house; for 
pious Jonathan suffered with his father. 

27. For thou, O Lord of hosts, God of Israel, hast 
revealed to thy servant, saying, I will build thee an 
house. 

The word house is used by the Lord in a very different way 
from that in which David used it in his overture to Nathan, vii. 
2. By house the Lord intended David's family, children, pos- 
terity. And it shows that the scriptures are rich in figurative 
language, or suggests the subject. Matt. xxvi. 26 is not sin- 
gular. 



178 II. SAMUEL— CHAP. XII. 



CHAPTEK XII. 

Terse 8. And I gave thee thy master's house, and 
thy master's wives into thy bosom. 

Here the word house is used differently, and seems not to 
relate so much to his children as to other family relations. 

As Saul and his sons, Jonathan, Abinadab and Malchishua, 
were dead, all their possessions fell into the hands of David 
after the death of Abner and Ishbosheth. All their widows 
might be taken by the succeeding monarch. What claims our 
attention is, that all these widows were called wives, as if 
their husbands were living. -This was the universal custom 
with the inspired writers, that whenever the person or name 
of the former husband was mentioned, the word wife is used 
instead of widow, which only is used when the former husband 
is not alluded to, and which was therefore necessary to show 
her state. See Gen. xxxviii. 8, 9. Deut. xxv. 5, 7, 9. Judges 
xx. 4. Ruth iv. 5, 10. 1 Sam. iv. 19; xxvii. 3; xxx. 5. 2 
Sam. xi. 26 ; xii. 9, 10. Matt. xxii. 24, 25. Acts v. 7. This 
rule is necessary to counteract the misconstruction which some 
are disposed to put upon Lev. xviii. 16, and to preserve the 
truth. 

14. Howbeit, because by this deed thou hast spven 
great occasion to the enemies of the Lord to blaspheme, 
the child also that is born unto thee shall surely die. 

Besides the judgments entailed upon David's family or 
house for his sin in this matter, verses 10, 11, the child that 
was born of Bathsheba should die in infancy. The early 
death of this child was a judgment for the sin of its parents. 
Many infants die for original sin, the sin of their nature, for 
which all deserve to die in infancy. But though all deserve 
thus to die, yet many live to old age. 

This child of Bathsheba might have lived if the sin of its 
parents had not constituted an additional reason for executing 
upon it the sin of its nature, its original sin, as Solomon lived, 
who was another son of Bathsheba. 

This is illustrated in Adonijah, who deserved death for con- 
spiracy to usurp the throne. But Solomon would have for- 
given him for that if he had not given an additional offense 
by coveting Abishag. This additional offense induced Solo- 
mon to put him to death for treason. 1 Kings ii. 17-23. Matt. 
xviii. 32-34. 



II. SAMUEL— CHAP. XVII. 179 



CHAPTER XVI. 

Verse 10. And the king said, What have I to do 
with you, ye sons of Zeruiah? so let him curse, because 
the Lord hath said unto him, Curse David. Who shall 
then say, Wherefore hast thou done so? 

If Shimei had been commanded of God to curse David, he 
would have been justifiable, and would not have forfeited the 
confidence and good will of the king. But this was not what 
David intended. He only meant, that God in his holy provi- 
dence had sent this affliction upon David, and therefore he 
would meekly bow in submission to Providence. 

We may learn from it a lesson of meekness under injuries, 
from this wise and pious example. Every insult shown to us, 
every injury done to us, is equally an appointment of God's 
holy and wise providence over us Meekness therefore under 
injuries, is not only a characteristic of piety, but is also the 
surest method of conciliating the divine interference in our 
favor. David said, "It may be, that the Lord will requite me 
good for his cursing this day." "Avenge not yourselves, but 
rather give place unto wrath : for it is written, Vengeance is 
mine ; I will repay, saith the Lord." Kom. xii. 19. 



CHAPTBE XVII. 

Verse 25. And Absalom made Amasa captain of 
the host instead of Joab: which Amasa was a man's 
son, whose name was Ithra an Israelite, that went into 
Abigail the daughter of Nahash, sister to Zeruiah 
Joab's mother. 

These women, Abigail and Zeruiah, were David's sisters, so 
that Joab and Amasa were cousins germain, and were nephews 
to David, and their mother was Nahash, the wife of Jesse. It 
is no uncommon thing to name the mother in speaking of 
children. How frequently are Joab and his brothers called 
the sons of Zeruiah, and never the sons of Ithra. 1 Kings 
xv. 10. 

There are a number of instances of women and men having 
the same name, as Shelomith, Judah and Abijah. And al- 
though Nahash was a man's name generally, it seems here to be 
a name of Jesse's wife. 



180 II. SAMUEL— CHAP. XXI. 



CHAPTER XX. 



Terse 3. And David came to his house at Jerusa- 
lem; and the king took the ten women his concubines, 
whom he had left to keep the house, and put them in 
ward, and fed them, but went not in unto them. 

As his son Absalom had gone in unto them, it would have 
been incest for David to retain them as his wives. It was also 
shameful incest in Absalom to uncover his father's skirt by 
approaching them. The prophet complains of the degeneracy 
of Israel by saying, "A man and his father will go in unto the 
same maid." Illicit intercourse had the same effect as mar- 
riage in making the parties one flesh. He that is joined to an 
harlot is one body with her. Amos ii. 7. 1 Cor. vi. 16. 



CHAPTER XXL 

Verse 4. And the Gibeonites said unto him, We 
will have no silver nor gold of Saul, nor of his house; 
neither for us shalt thou kill any man in Israel. 

It is remarkable the scriptures so often express sentiments 
in words so different from the words which we would employ 
to express the same sentiments. As Saul had been dead many 
years, it was unnatural that the Gibeonites should speak of 
not receiving silver or gold from him; because that was im- 
possible. But they meant to include his representatives — his 
family — with him. But then they would be chargeable with 
tautology, for they mentioned his house or family expressly. 

The Gibeonites were a degraded class in Israel, lying under 
the curse of Joshua and the elders, pronounced upon them 
many centuries before. Although they occupied the inferior 
position of bondmen, they appear to have had honorable prin- 
ciples ; they distinguished between the people of Israel who 
had not injured them, and Saul who had. This is what they 
meant when they said, " Thou shalt not kill any man in Israel 
for the injury done us by Saul;" i. e. t any man of the nation 
not of Saul's family; they distinguished between the common 
people, between the king and his subjects, when both were 
equally Israel. 

The famine with the explanation, verse 1, proves that Saul 



II. SAMUEL— CHAP. XXI. - 181 

was displeasing to God for slaying the Gibeonites. And al- 
though the Gibeonites had long forgotten the injury, yet God 
had not forgotten it, but sent the judgment upon the nation 
thirty -seven years after the king had committed it, in the fam- 
ine that was sent upon the nation. Why this judgment was 
delayed so long, and came in the succeeding reign, we do not 
know. But it teaches us that with God one day is as a thou- 
sand years, and a thousand years as one day. So futile are 
the sinner's hopes of impunity or of God's forgetting. See 
note on 1 Kings ii. 27. 

The punishment of Saul's children and grandchildren, for 
his sin which they never knew of his committing, will seem 
dark to those who do not comprehend the revelation. "That 
his ways are not our ways;'' but Eli's descendants perished 
centuries after the crimes committed in his administration. 1 
Sam. xxii. 11. Exod xx. 5; xxxiv.7. Amalek was destroyed 
centuries after their offense. 1 Sam. xv. 2. 1 Kings xi. 11, 12. 
2 Kings ix. 7, 8. 

The Lord sees good and infinite reasons for such delays, 
and such punishment of posterity centuries after crimes com- 
mitted. 



I. KII^GS. 

CHAPTEK I. 

Verse 5. Then Adonijah. the son of Haggith exalt- 
ed himself, saying, I will be king. 

The father's name is generally mentioned in identifying a 
person. With respect, however, to David's relatives it is dif- 
ferent, for the mother's name is more generally used, as sons 
of Zeruiah. 2 Sam. ii. 18; iii. 39; viii. 16; xvi. 10; xvii. 25. 
Haggith was a wife of David and Adonijah's mother. 

Adonijah was the fourth son of David, and now was the 
eldest son, or heir apparent to the throne (Chiliab), as well as 
Ammon and Absalom being dead. As his father was super- 
annuated, he thought he could easily take the throne by 
right of : primogeniture. This, however, was wicked in 
him, for he knew that the Lord had given the throne to 
Solomon, ii. 15. Vices and judgments attended David's house 
or family. 2 Sam. xii. 10, 11. 

9. And Adonijah slew sheep and oxen and fat cattle 
by the stone of Zoheleth, which is by Enrogel, and 
called all his brethren the king's sons, and all the men 
of Judah the king's servants. 

It is so important to note the obvious truth, that the word 
all, according to the scripture idiom, is used where less than 
all is intended, that some repetition may be indulged in calling 
attention to the fact. There is great importance in noting this 
idiom,, for without attention to it the counsels of God will be 
darkened, and error will triumph over truth. The truth of 
manjT- passages rests upon this idiom. Luke xvi. 16; xix. 15. 
John i. 9. Rom. xii. 3. 1 Cor. iii. 5; iv. 5; xii. 7. Jude 1. 
Heb. ii. 9. 1 John ii. 2. 2 Kings xiv. 6. 

The words all and every commonly meant only a great part, 
or all of a class. For instance, 1 Cor. xv. 34, as in Adam 
all die, even so in Christ shall all be made alive. As it was with 
Adam, all that were in him died, so it shall be with Christ, all 
in him shall be made alive. See comment on Heb. ii. 9. 



I KINGS— CHAP. II. 183 



CHAPTEE II. 

Yerse 9. Now therefore hold him not guiltless: for 
thou art a wise man and knowest what thou oughtest 
to do unto him ; but his hoar head bring thou down 
to the grave with blood. 

The translators did not give the Hebrew particle van its 
proper force in this passage, else they would have rendered 
the last clause, " Neither bring thou down his hoar head," etc. 
This would have given to the original its true meaning. As 
David had forgiven Shimei, and sworn fidelity, neither he nor 
Solomon could punish him for cursing David ; for the crime 
was forgiven and the pardon sealed with an oath. What Da- 
vid could not justly do, he could not ask Solomon to do. 

As Shimei had shown himself an enemy to David and to 
his house, and therefore a dangerous subject, it was right in 
David to warn Solomon, to hold him not guiltless, not to 
confide in him. As to what he should do in thus guarding 
against any treachery from him, David left to Solomon's own 
discretion, only with this reservation, that Solomon must not 
punish him for that fault which had been forgiven. His hoar 
head bring thou not down to the grave with blood for that 
offense. 

We do not derive little aid from the subject in understand- 
ing this passage. Solomon's treatment of Shimei is a comment 
on his understanding, and proves he understood David to 
mean that he should be watchful of him ; for he only confined 
him to the limits of the city, in which Shimei enjoyed all the 
freedom of other citizens in all other respects. 

The translators were well aware of the conversive prop- 
erty of the Hebrew particle; for they have translated many 
passages negatively by virtue of it. But they failed in a few. 
Exod. xxii. 12. 1 Sam. xxv. 31. 

As the apostles and primitive church never used the Lord's 
Prayer as a form, we learn by their practice that it was not 
intended to be so used, but given only as a sample of judicious 
prayer. As they never forgave sins authoritatively, we learn 
how they understood. John xx. 23. 

27. So Solomon thrust out Abiathar from being 
priest unto the Lord; that he might fulfill the word 
of the Lord, which he spake concerning the house of 
Eli in Shiloh. 



184 I. KINGS— CHAP. VIII. 

It is not necessary to refer this intention to Solomon, but to 
the Lord in thrusting out Abiathar. Solomon may have 
thrust out Abiathar for uniting in the conspiracy with Adoni- 
iah. But the Lord intended by the hand of Solomon to ful- 
fill, etc. 



CHAPTEE Till. 

Terse 35. When heaven is shut up, and there is no 
rain, because they have sinned against thee; if they 
pray toward this place, and confess thy name, and turn 
from their sin, when thou afflictest them. 

Confessing the name of Jehovah was important, and espe- 
cially as idolatry was prevalent. But turning from sin with 
confession, repentance, and forsaking it, were essential to true 
worship. Many pray to God without confessing their sins, 
without loathing and abhorring themselves on account of 
them, and without forsaking them. But such prayer is the 
prayer of the hypocrite. 

is? Job said, Behold, I am vile. What shall I answer thee ? I 
will lay my hand upon my mouth, xl. 3. 

And David, Deliver me from'blood- guiltiness, God. Ps. 
li. 14. 

Ezra said, my God I am ashamed and blush to lift up my 
face to thee, my God; for our iniquities are increased over our 
head, and our trespass is grown up to the heavens, ix. 6. 

Isaiah said, We a e all as an unclean thing, and all our right- 
eousnesses are as filthy rags. lxiv. 6. 

The publican cried, God be merciful to me a sinner. 

The apostle confessed, I am not fit to be called an apostle, 
because I persecuted the church of God. 

Confession of sin and guilt, and a particular miention of 
them, seem essential to contrition — to true repentance, true 
worship and petition for mercy. 

So in prayer for the nation, the nation's sins should be par- 
ticularized. 

52. That thine eyes may be open unto the supplica- 
tion of thy servant. 

Here is an instance of letting the subject define the words 
used in expressing a sentiment. As the prayer was for divine 
attention it was not material by what terms this attention was 
solicited, whether by divine eyes or ears. The meaning must 
necessarily be the same. Joshua x. 12, 13; Exod. xv. 8. 



I. KINGS— CHAP. IX. 185 

53. For thou didst separate them from among all 
the people of the earth to be thine inheritance. 

Jehovah separated the descendants of Abraham as a people, 
and as a nation to enjoy greater mercies and richer blessings 
from his hand, than any other nation. If he can make this 
difference between nations, it will be difficult to show why- 
he can not mike such difference both temporally and spirit- 
ually with individuals, since all are alike lost and condemned ; 
especially as all favor must be by grace, and not by works : 
for nations are only an association of individuals. What he 
may do for 20,000.000 of individuals, surely he may do for a 
lesH number, or for one. 

This doctrine of divine sovereignty is sufficiently asserted 
in the scriptures ; but the carnal mind never can be recon- 
ciled to it unless accompanied with some dogma that counter- 
acts or neutralizes it. 

The warfare about divine sovereignty began in heaven and 
will end in hell. It will not end with the termination of this 
world ; but will rage in the lower. 

Spiritual-minded men understand this subject, because they 
believe the word. And understanding it. they are prompt in 
acknowledging it. And the}' bless and praise the Lord for it, 
as did Solomon in this devout and solemn prayer. Ps. xciii. 
1; xcix. 1. 2 Thess. ii. 13. 



CHAPTER IX. 

Verse 21. Their children that were left after them 
in the land, whom the children of Israel also were not 
able utterly to destroy, upon those did Solomon levy a 
tribute of bond-service unto this day. 

As the Hebrews were God's chosen people, his peculiar 
people, he would not allow them to be enslaved as bond- 
men. He had them made bondmen in Egypt for centuries. 
And a Hebrew might be sold to a Hebrew or a Gentile for six 
years. Solomon therefore exempted the Hebrews from the 
more servile and laborious duties in building the temple. 
But the Gentiles, the aborigines of the country, were put to 
perpetual bond-service without any release or advantage from 
the jubilee. Joshua said uiito the Gibeonites, None of you 
shall be freed from being bondmen. If they were not to be 
freed from that state it was perpetual. Many centuries had 



186 I. KINGS— CHAP. XII. 

passed since this curse was pronounced upon them ; and yet 
they remained under it in Solomon's reign. 

The limit of Hebrew bond-service was confined and limited 
to the Jewish economy, and was not carried into the gospel 
dispensation. As their bondmen were Gentiles, their service 
was unlimited, perpetual. If God's covenant to make all 
things work together for good to his children, is kept with 
them, as they know it will be, then their bondage will be made 
a blessing, as Joseph's was. 1 Cor. vii. 21. 



CHAPTEE X. 

Verse 24. And all the earth sought to Solomon, to 
hear his wisdom, which God had put in his heart. 

All the earth, must be taken with great limitations : a few 
out of different nations is all that can be inferred from this 
expression. All the earth, has reference to various nations 
rather than to individuals. 

Arminians and semi-Pelagians have no foundation. 



CHAPTBK XII. 

Terse 15. Wherefore the king hearkened not unto 
the people; for the cause was from the Lord, that he 
might perform his saying, which the Lord spake by 
Ahijah the Shilonite unto Jeroboam the son of Nebat. 

It is written the king's heart is in the hand of the Lord : He 
turneth it. Prov. xxi. 1. No man therefore can be sure that 
he will be able to control his own heart, memory or judg- 
ment ; for a man's reason and free agency are in instances 
entirely taken away. Is thy servant a dog that he should do 
this thing? But he did it. 2 Kings viii. 13. 

I will never deny thee. Matt. xxvi. 33, 35. 1 Sam. xiv. 16. 
The Lord is under no covenant or obligation to continue 
wicked men in the enjoyment of their free agency or their in- 
tellect. If he withholds them from pious men, it shall be 
made to work good to them. Kom. viii. 28. Creatures are not 
independent of God, without whom they can do nothing. John 
xv. 5. Jas. v. 13-15. 1 Pet. iv. 11. 



I. KINGS— CHAP. XIII. 187 

20. And it came to pass, when all Israel heard that 
Jeroboam was come again, that Lbey sent and called him 
unto the congregation, and made him king over all 
Israel. 

All Israel means here all the ten trihes. They were 
named Israel, while the two tribes were called Judah. All 
Israel means all that revolted with Jeroboam. Although the 
word all generally has to be taken in a restricted sense, yet 
it is sometimes used in its natural and unrestricted sense. 

27. If this people go up to do sacrifice in the house 
of the Lord at Jerusalem, then shall the heart of this 
people turn again unto their lord, even unto Eeho- 
boam king of Judah, and they shall kill me, and go 
again to Eehoboam. 

Although the Lord had exalted Jeroboam to the govern- 
ment of the ten tribes ; and charged him to walk in his 
commandments, he thus willfully and knowingly departed 
from them from political motives ; for wicked men's politics 
override their piety or their moral principles ; for they have 
no true piety. Jeroboam does not pretend to believe in idol- 
atry , and only pleads for it on the ground of convenience. 
Convenience was before duty. These will please themselves ; 
they will please their own carnal heart. 



CHAPTER XIII. 

Verse 33. After this thing Jeroboam returned not 
from his evil way. 

But why did he not ? for surely he knew his duty. It was 
told him by the prophet. 1 Kings xi. 33, 38. His secret pur- 
pose was to prevent their return to Eehoboam ; but his avowed 
object was the public good. If he knew what was right, why 
did he not do it ? Why do not all men in our day remember 
the Sabbath day, to keep it holy? Why do not all men turn 
from their evil ways, and seek the ;Lord while he may be 
found? His device defeated itself. 



188 I. KINGS— CHAP. XVII. 



CHAPTER XIV. 

Verse 13. And all Israel shall mourn for him, and 
bury him : for he only of Jeroboam shall come to the 
grave, because in him there is found some good thing 
toward the Lord God of Israel in the house of Jero- 
boam. 

House is family, children. Saul was an evil man ; but his 
son Jonathan was a good man. If there were good in this son 
of Jeroboam, it was of God, of his good Spirit. Yet he died 
in childhood while his wicked father lived. His father's sins 
were visited upon him. 



CHAPTER XV. 

Verse 10. And forty and one years reigned he in 
Jerusalem. And his mother's name was Maachah, the 
daughter of Abishalom. 

Maachah was his grandmother, v. 2. She is called his 
mother. 2 Chron. xv. 16. But mother is used in the sense of 
ancestress, just as father is used in the sense of ancestor, 1 
Kings xi. 33. 2 Chron. xvii. 3. 



CHAPTER XVII. 

Verse 4. And it shall be, that thou shalt drink of the 
brook ; and 1 have commanded the ravens to feed thee 
there. 

The subject expounds the word commanded, and shows 
that it means, he had decreed that the ravens should furnish 
him; and had provided for it. See v. 9. 



I. KINGS— CHAP. XX. 189 



CHAPTEE XVIII. 

Verse 7. And as Obadiah was in the way, behold, 
Elijah met him: and he knew him, and fell on his face, 
and said, Art thou that my lord Elijah ? 

The pronoun is often left to be referred to its antecedent by 
the sense which is ; art thou the prophet Elijah? 



CHAPTEE XIX. 

Verse 2. Then Jezebel sent a messenger unto Eli- 
jah, saying, So let the gods do to me, and more also, 
if I make not thy life as the life of one of them by 
to morrow about this time. 

She had reference to the prophets of Baal whom Elijah had 
slain, xviii. 40. As she had patronized them, she was dis- 
posed to espouse their cause, and avenge their death. 

The character of a people may be known by the ministers 
they patronize. 

This woman was too ungodly to understand divine things. 
She did not know that the kingdom and the power are the 
Lord's. She believed that she could destroy the prophet of 
God when she would ; and bound herself under a great curse 
to effect it; just as more than forty Jews did to kill Paul. 
Acts xxiii. 12. 1 Kings xii. 15. 

While the wicked rage, God moves on in the majesty of his 
counsels, and accomplishes them all without the least impedi- 
ment ; while the ravings of the wicked promote his decrees, 
and their own destruction. 



CHAPTEE XX. 

Verse 42. And he said unto him, Thus saith the 
Lord, Because thou hast let go out of thy hand a 
man whom I appointed to utter destruction. 

In his law God appointed such to utter destruction. Deut. 
vii, 2, 16, 24 ; xx. 10-16. Not in his decrees. 



190 I. KINGS— CHAP. XXII. 



CHAPTER XXII. 

Verses 7, 8. And Jehoshaphat said, Is there not 
here a prophet of the Lord besides, that we might in- 
quire of him? And the king of Israel said unto Je- 
hoshaphat, There is yet one man, Micaiah the son of 
Imlah, by whom we may inquire of the Lord : but I 
hate him ; for he doth not prophesy good concerning 
me, but evil. And Jehoshaphat said, Let not the king 
say so. 

It clearly appears from this conversation, that these kings 
both understood the difference between the real characters of 
the prophets, and knew clearly the prophets of the Lord from 
the false prophets. When Jehoshaphat asked for a prophet 
of the Lord, Ahab understood the force and meaning of the 
inquiry. They both seem to have known that those prophets 
who had spoken were not prophets of the Lord ; and of course 
were only false or lying prophets ; and really were not pro- 
phets. 

Jehoshaphat, out of complaisance to Ahab, allowed him to 
call, and to interrogate his prophets until he was satisfied. 
But knowing that they were of no account, and their predic- 
tions as wind, he judiciously and piously inquired, if there 
were not one of the prophets of the Lord in that vicinity, that 
they might inquire of him. Ahab answered, there is one man, 
Micaiah, of whom we may inquire of the Lord, clearly betray- 
ing his hypocrisy, and conceding that they had not been in- 
quiring of the Lord when they consulted the other prophets. 

As Ahab was in need of Jehoshaphat's assistance in the 
campaign, seeming to acknowledge the reasonableness of in- 
quiring of the Lord, immediately sends for Micaiah; which he 
would not have done, if he had not known that he was such 
an one as Jehoshaphat had asked for. 

His objection against Micaiah was not against his fidelity 
as a prophet of Jehovah, but that he did not prophesy in his 
favor, and speak smooth and comforting things to him as a 
man-pleaser. Ahab could not but know that a prophet of the 
Lord must speak God's word; and not what man would have 
him speak. Balaam, though an ungodly man, knew that he 
must please God in executing the prophetic office without any 
dictation from man. Num. xxii. 18. When Ahab made this 
unreasonable objection to Micaiah, Jehoshaphat replied, let 
not the king say so ; let not the king insist upon this objec- 



1. KINGS— CHAP. XXII. 191 

tion ; for it was without any force in his view. This was 
reasonable in Jehoshaphat; for as Ahab was a wicked man, 
the prophet would have no good to say of him. 

Although he pretended to be wroth with Micaiah for his 
prophecy, and ordered him to prison, it was only to save 
appearances, and make his way seem clear to go up to Eamoth 
Gilead ; for he knew that the words of the prophet could not 
be despised, although they were rejected. Although he acted 
unbelief, it was only in hypocrisy; for he was inclined to 
think that the words of the prophet were true. This is shown 
by disguising himself, when he went into the battle, and re- 
questing Jehoshaphat to put on his robes. If he had not so 
far believed the prophec}r as to fear that it was true, he would 
not have adopted this method of avoiding the fate predicted 
for him in the prophecy, as if he could thereby defeat the 
counsel of God. 

Thus it appears that such is the obduracy of the carnal, 
deceitful heart that the wicked reject and disbelieve what in 
their conscience they feel to be true. Micaiah was an ac- 
credited prophet of the Lord ; his character, as such, was 
established. It was well known that his prophecies in the 
name of the Lord were authoritative. This conviction appears 
in Ahab's readily naming him to Jehoshaphat. And he must 
have known that truth was as necessary for him, as it was for 
Jehoshaphat; although he did not believe so. This is the 
inconsistency of unbelievers : they hate the light that they 
can not repel. 

When Herod slew the children of Bethlehem, it was not 
because he did not believe in the prophecies concerning the 
advent of Christ ; but because he did believe them. 

The thieves, counterfeiters, and assassins, who suffer con- 
dign punishment, do not commit their crimes in ignorance, 
but in unbelief of their suffering for them. A wicked man 
loves sin, and does it in contempt of known duty — disbeliev- 
ing the plainest evidence. What greater evidence could the 
Hebrews have had than they actually did have, of the pro- 
phetic character of Moses, Joshua, etc.? Yet they made a 
golden calf, and worshiped it, when they knew better. In 
the study of their history, from Exodus to Judges, it is evi- 
dent that they sinned against light and against conviction. 
But all sin is not so ; for there is the sin of ignorance. 

Because wicked men dislike truth, and holiness, dislike to 
have their consciences always reproving — dielike to retain God 
in their knowledge, they turn away from God and truth and 
dislike, as Ahab turned from Micaiah. Kom. i. 20, 21. The 
faults of the wicked and the errors of the heretic arise from 



192 I. KINGS— CHAP. XXII. 

their hearts, rather than from their understanding. There- 
fore it is written, when they knew God, they glorified him not 
as God ; but became vain in their imagination, and their fool- 
ish heart was darkened. Chaps, xii. 27-33 ; xiii. 4, 33. 

When Jehoshaphat saw how Ahab despised and persecuted 
the Lord's prophet for his respect and fidelit}-, he ought to 
have reproved him, and withdrawn from the campaign. 
"Have no fellowship with the unfruitful works of darkness ; 
but rather reprove them." 

Wicked men may not be aware how the public appreciate 
their character. Doubtless Jehoshaphat hated the conduct of 
Ahab, as did others. 

The correctness of public sentiment about the real character 
of public men, though sometimes very erroneous, is often 
very correct. The character of king Ahaz was so well known, 
and so correctly appreciated in public sentiment, that the 
people did not inter him with the kings of Israel. 2 Chron. 
xxviii. 27; xxiv.. 25. verifying the declaration of the Lord : 
By their fruits ye shall knovv them. Matt. vii. 16 ; xii. 33, 35. 

22. And the Lcrd said unto him, Wherewith ? And 
he said I will go forth, and I will be a lying spirit 
in the mouth of all his prophets. And he said, Thou 
shalt persuade him, and prevail also ; go forth, aud 
do so. 

The prophet here repeats a vision, which is a divine rep- 
resentation to teach spiritual things, or to instruct in some 
duty. Such were the parables, and not actual occurrences. 
They are only symbols, representations of truths. But com- 
mentators are agreed that parables are not to be taken upon 
all fours, or that they do not teach every thing that they may 
seem to teach, but only the main idea that is the theme of the 
discourse. This assemblage of holy and unholy personages 
resembles that contained in Job i. 6 and ii. 1. And truly 
represents to us God's control over good and evil spirits. It 
seems to us unnatural that such a council or convention of 
good spirits and evil spirits be held : but God's ways are not 
our ways. Whether they are so assembled or not, the truth 
that God sends evil spirits is clear. 2 Sam. xvi. 10. They 
obey his voice in fear without any heartfelt obedience, and 
without any reward. Balaam asked of the Lord whether he 
should go with Balak's messengers. The Lord told him to 
go. He went. And the Lord was angry with him because 
he obeyed God. Num. xxii, 20-22. The legion asked per- 
mission to enter the swine; and he granted their prayer. So 



I. KINGS— CKAP. XXII. 193 

he gave Satan leave to afflict Job. Permission to do what we 
ask does not make it necessarily right for us to do it ; because 
our heart may be wrong, carnal, wicked ; for whatsoever is not 
of faith is sin ; whether it be preaching or praying, it is sin : 
obeying God's commandments may be great sins, through the 
want of faith, through the want of a right heart. Ps. lxxviii. 
36, 37. In reading the scriptures, going to church, preaching 
the gospel, praying to God, we may be sinning — nay, we must 
be sinning, and only sinning, if our heart be wrong or unbe- 
lieving. 

Surely wicked spirits had never been if God could not con- 
trol them, and get himself honor and glory by them. There 
is then a sense in which all wicked beings do the will of God ; 
but it is a bad sense ; for they act with a wicked unholy heart. 
If love be the fulfillment of the law, then enmity in the heart 
must be the breach of it. It is sometimes said, " that God 
does what wicked men do ;" and what Satan does is ascribed 
to God. Isa. xxxvii. 23-27. 2 Sam. xxiv. 1. 1 Chron. xxi. 
1. 1 Sam. xvi. 14. But love is the fulfillment of the law 
in that it leads to it; or secures obedience. Matt, xviii. 7. 
Luke xvii. 1. 

How evident is it that God is on the throne, and wields the 
scepter over all the kingdoms of the universe. He controls the 
wicked and the good by both physical and moral power. 



II. KISTGS. 

CHAPTER III. 

Verse 14. And Elisha said, as .the Lord of hosts 
liveth, before whom I stand, surely, were it not that I 
regard the presence of Jehosbaphat the king of Judah, 
I would not look toward thee, nor see thee. 

God makes a difference between persons for his own sake, 
and out of respect to himself, and for the furtherance of his 
own holy and wise counsels, and out of respect to his Son, 
the Redeemer and Intercessor for his people. But not out of 
any respect to their persons, but out of respect to his Son, to 
whom he had given them. 



CHAPTER VI. 

Verse 33. And while he yet talked with them, be- 
bold, the messenger came down unto him: and he said, 
Behold, this evil is of the Lord \ what should I wait for 
the Lord any longer? 

No remarks are made upon this last clause, for fear of not 
doing justice to it. 



CHAPTER VIII. 

^ Verse 10. And Elisha said unto him, Go, say unto 
him, thou mayest certainly recover: howbeit the Lord 
hath showed me that he shall surely die. 

The prophet answered the question put to him correctly. 
He might recover from his disease. It was not mortal : there 
was nothing in it that would prevent his recovery. Having 



I. KIINGS— CHAP. XII. 195 

answered that question, the prophet turns to the messenger, 
and tells him that Benhadad should surely die, i. e.,by other 
means. 



CHAPTBE X. 

Verse 30. And the Lord said unto Jehu, Because 
thou hast done well in executing that which is right 
in mine eyes, and hast done unto the house of Ahab 
according to all that was in mine heart, thy children 
of the fourth generation shall sit on the throne of 
Israel. 

The commendation of Jehu's administration is limited to 
one point, viz : the execution of God's judgments upon the 
house of Ahab. Besides this, his administration was extremely 
wicked, like that of Jeroboam the son of Nebat. v. 29. 

From some circumstances, a man may pay respect tj some 
duties without any proper motive. Yet as this apparent obe- 
dience may have the semblance of piety, it is rewarded, al- 
though it deserves no/eward ; for all is wicked that a wicked 
man does. 

As the iniquities of fathers are visited upon the children, 
see note on 2 Sam. xii. 14 ; so also one faithful act of a 
wicked man secures favors to his posterity to the fourth gen- 
eration. 

The execution of tlie severest judgments of God's appoint- 
ment to wickedness, conciliates divine favor and will be 
rewarded in temporal things ; but not with salvation, nor with 
saving grace. Num. xxv. 11-13. Deut. xix. 12, 13. Num. 
xxxv. 30-33. 



CHAPTEE XII. 

Verse 2. And Jehoash did that which was right in 
the sight of the Lord all his days wherein Jehoiada the 
priest instructed him. 

The value of a pious and an intelligent counselor is beyond 
estimation ; for if a blind guide promotes evil, a competent 
guide promotes our good. 2 Chron. xxiv. 17, 18.^ 



196 II. KINGS— CHAP. XVII. 



CHAPTER XIV. 

Verse 6. But the children of the murderers he slew 
not: according unto that which is written in the book 
of the law of Moses, wherein the Lord commanded, 
saying, The fathers shall not be put to death for the 
children, nor the children be put to death for the 
fathers ; but every man shall be put to death for his 
own sin. 

To interpret this passage in opposition to the doctrine of 
imputation is to misinterpret it. The doctrine of imputation 
is an essential part of the divine economy. But God has for- 
bidden men to practice it in civil government. Although he 
visits the iniquities of the parents upon their children, Exod. 
xx. 5, yet he does not allow men to exercise his prerogative. 
He takes the life of an infant ; but man may not do it. God 
sends pestilence, but man may not. This is one of those pas- 
sages that must be interpreted. If every man shall be put to 
death for his own sin, then no man can live ; for it is written 
that all have sinned. Rom. iii. 23. If all men have sinned, 
and must suffer death, then all must be put to death, and the 
world must be depopulated. 

Let no one, therefore, insist upon a strict interpretation of 
1 John ii. 2. Rom. xii. 3. 1 Cor. iv. 5 ; xii. 7. Heb. ii. 9. 
Every man who incurs capital punishment, must suffer death 
for his own sin to the exclusion of his family, his parents, his 
children. We see the absurdity of the Arminian interpre- 
tation. 



CHAPTER XVII. 

Terse 20. And the Lord rejected all the seed of 
Israel, and afflicted them, and delivered them into the 
hand of spoilers, until he had cast them out of his 
sight. 

The phrase, all the seed of Israel, is to be interpreted as the 
ten tribes, i. e., those who continued in their connection ; for 
many on account of their idolatry bad seceded from them in the 
reign of Jeroboam and had embodied themselves with Judah. 
Although these were literally the seed of Israel, yet they are 



II. KINGS—CHAP. XX. 197 

not included in this rejection. 2 Chron. xi. 16, 17. No tribe 
is lost. Ezekiel xxxvii. 16. This explains the language of 
the New Testament in addressing the Jews as the twelve 
tribes of Israel. Acts xxvi. 7.j Jas. i. 1. 



CHAPTER XIX. 

Verse 35. And it came to pass that night, that the 
angel of the Lord went out, and smote in the camp of 
the Assyrians an hundred fourscore and five thousand: 
and when they arose early in the morning, behold, 
they were all dead corpses. 

The great body of the army were slain because they were 
fighting against God and his people. And when the few that 
survived with the king arose in the morning, the army was no 
more. They were corpses. No one will suppose that the 
inspired writer meant to say, those who arose in the morning 
found themselves dead persons. Here we see how the word 
all is used. 



CHAPTER XX. 

Verse 1. In those days was Hezekiah sick tinto 
death. And the prophet Isaiah the son of Amoz came 
to him, and said unto him, Thus saith the Lord, Set 
thine house in order ) for thou shalt die, and not live. 

Such was the condition of things, that it was best that Hez- 
ekiah die : and a prophet was sent to warn him of it. He 
understood the warning, and knew that it was true ; and un- 
less he should obtain respite, he must die. 

2. Then he turned his face to the wall, and prayed 
unto the Lord. 

The Ninevites knew that God heard and answered prayer : 
it would be strange if king Hezekiah did not know as much. 
True, he does not hear and answer all prayer ; for in some 
cases it would be improper. Deut iii. 26. Pro v. i. 28; xiv. 
6. Luke xiii. 24. When he refuses to answer prayer, it is not 
because his decree is in the way ; but because it would not be 



198 II. KINGS— CHAP. XX. 

right in itself. God's decree puts nothing in the way of doing 
that which is wise and good, to do to his children or to his 
enemies. What he has not decreed to do, is in all cases what 
he saw it was not good to do. What men do not pray for, 
they may be hindered from receiving for that very reason : 
for that may be one circumstance that makes it not good for 
them to receive. 

God would have men know the propriety of prayer, and be 
encouraged thereto ; therefore he has answered praj^er when 
it was not good, i. 6 , not expedient for those who asked. Thus 
he allowed Lot to flee to Zoar on his request when it was not 
best for him. That the Lord does things to encourage sinners 
to duty, is shown also. 1 Tim. i. 16. Gen. xix. 17-21. And 
it is proved by Israel's being spared at prayer of Moses. 
Exod. xxxii. 14 ; and being allowed to divorce their wives. 
Matt. xix. 8. Election and predestination are no hindrance 
to prayer, or to the use of any means. The Arminian never 
committed a greater error than in supposing that the doctrines 
of grace discourage the use of means ; for those who believe 
them use means. God has elected some to salvation, and to 
attain this salvation through sanctification of the Spirit, and 
belief of the truth. They are all decreed together. They 
must believe the truth, and be sanctified by the Spirit, and 
made holy or perish. The decree of election will not save 
one who lives and dies in unregeneracy. 

Before the world was made the Creator saw every individual 
of both fallen angels and fallen men. And he knew all the 
circumstances of each individual case, and what his infinite 
benevolence, his tender mercy, and his infinite justice would 
require. And what he saw that it would be right and proper 
to do, in the exercise of his benevolence, his tender mercy, 
and his infinite justice, he decreed to do, and nothing more ; 
so that his decrees throw no obstacle in the way of exercising 
•any of his attributes, or hearing any prayer. If he do not 
grant what some ask, it is because he sees that it would not be 
right in itself, independent of his decrees; for he is just as 
free to do good, and to do all his pleasure, as if he had no 
decrees. 

If some can not understand that God is infinite ; but think 
him altogether such a one as themselves, they will not under- 
stand — they can not understand. Dan. xii. 10. 

6. And I will add unto thy days fifteen years. 

And if this is an evidence of a change in the divine purpose, 
it is equally an evidence that the scriptures are not true : for 
they teach that he is without a shadow of turning. 



II. KINGS— CHAP. XXII. 199 

• 

There is evidence of turning in Hezekiah, his weeping and 
^praying. The Lord answered his prayer just as he e ernally 
ntended to do. The warning was given to excite the prayer, 
that the assurance of fifteen years might be given him. The 
assurance of fifteen additional years is to date from Hezekiah's 
sickness ; not that his life was to be fifteen years longer than 
it was intended to be, but fifteen years longer than that sick- 
ness seemed to indicate. If he had died of that sickness he 
would have died fifteen years before his time. But the warn- 
ing leading him to repent aad pray, preserved his whole life 
in all its integrity. 

A man's days being cut off, lengthened, and shortened, are 
frequently spoken of in the scriptures. Those who do not 
desire to wrest the scriptures to their own destruction, inter- 
pret them in consistency with the divine attributes. Gen. vi. 
3. Exod. xx. 12. Deut. iv. 26, 40. 1 Kings iii. 14. Job xxi. 
21. Ps. Iv. 23. xc. 10. cii. 23, 24. Prov. x. 27. Eccl. vii. 
17. Isa. xxxviii. 10. Jer. xvii. 11. 

He who made tha planets and fixed them in their orbits, so 
that no one impinges upon another, could easily so arrange all 
parts and ramifications of his decrees. 



CHAPTEE XXII. 

Verse 20. Behold therefore, I will gather thee unto 
thy fathers, and thou shalt be gathered into thy grave 
in peace ; and thine eyes shall not see all the evil 
which I will bring upon this place. * 

This promise to Josiah related to the evil which was coming 
upon Jerusalem, for his ancestor's great wickedness, and which 
his eyes were not permitted to see. The promise that he 
should die in peace, respected only those judgments. His 
being killed in battle with the king of Egypt, was not being 
gathered to his grave in peace, in all respects ; but it was in 
peace respecting those judgments to which the promise re- 
lated. Chap. xxiv. 3, 4. 



200 II. KINGS— CHAP. XXIII. 



CHAPTEE XXIII. 

Vebse 25. And like unto him was there no king be- 
ore him, that turned to the Lord with all his heart. 

The line of kings here taken into account, was the line of 
the kings of Judah from Rehoboam to Zerubbabel ; not includ- 
ing those before Rehoboam who were kings of Israel. In this 
line from Rehoboam, to the end of the Jewish dispensation, 
there was no one equal to Josiah for eminence of pious fidel- 
ity. And vet good as he was, he was slain in battle, as was 
wicked Ahab, and Absalom, and pious Jonathan the friend of 
David. Good men must die, as well as the wicked. The 
pious are taken away from the evil to come. 



I. CHEOKICLES. 

CHAPTEE II. 

Verse 31. And the sons of Appaim; Ishi. And the 
bods of Ishi j Sheshan. And the children of Sheshan, 
Ahlai. 

It may be to tis inexplicable, but it is no less a fact, that 
the inspired writer uses the word sons, when only one person 
is meant, and the word children also in apposition to a name 
in the singular number. We perceive therefore that gram- 
matical accuracy was not the object of the inspired writers, as 
it was to adapt the language to the subject, so as to make the 
meaning entirely evident. By this use of the plural num* 
her no obscurity is occasioned. 

In like manner the name of God is frequently used in the 
plural in the Hebrew. But it is not always so used. But 
this occasions no obscurity, nor leads to any doubt of the 
unity of the Godhead. 

Both the singular and the plural pronoun are used for the 
children of Israel in the same verse. Exod. xii. 24. 

80 when it is said the thieves cast the same in his teeth, it is 
sufficiently evident, that although it was done on their part, 
that the reproach came from their company, yet only one en- 
gaged in the act. Matt, xxvii. 44. Luke xxiii. 40. See 
another instance. 1 Chron. vi. 22. 



CHAPTER VII. 

VEitsE 14. The sons of Manasseh ; Ashriel, whom 
she bare. 

Although the text furnishes no antecedent to the pronoun 
she, we can be at no loss about its application to Manasseh's 
Wife. 



202 I. CHRONICLES— CHAP. XXV. 



CHAPTBE IX. 

Yerse 3.. And in Jerusalem dwelt of the children of 
Judah, and of the children of Benjamin, and of the 
children of Ephraim, and Manasseh. 

The city of Jerusalem belonged to Benjamin. But those of 
other tribes who preferred dwelling there, were allowed to do 
so without any jealousy ; for they were brethren. 



CHAPTEE XXV. 

Verse 3. Of Jeduthun: the sons of Jeduthun; Ged- 
aliah, and Zeri, and Jeshaiah, Hashabiah, and Matti- 
thiah, six, under the hands of their father Jeduthun, 
•who prophesied with a harp, to give thanks and to 
praise the Lord. 

The word prophet and its derivatives were generally used 
in relation to Moses, Isaiah, and those who were inspired to 
reveal the mind of God to men; but here, as is common in 
the New Testament, it has a different meaning, and relates to 
praise and worship offered to God. 1 Sam. x. 5; xviii.|10. 
1 Chron. xxv. 1. Religious exercises are all called prophesy- 
ing. 1 Cor. xiv. 3 ; iv. 24. 



II. CHRONICLES. 

CHAPTEE III. 

Verse 4. And the porch that was in the front of the 
house, tbe length of it Was according to the brealth of 
the house. 

The porch in the front of the temple was twenty cubits 
long, but joined to it. It projected ten cubits in width from 
the temple, and was an hundred and twenty cubits high. As 
the temple was only thirty cubits in hight, 1 Kings vi. 2, 3, 
the porch was ninety cubits higher ; and formed a kind of 
tower, rising like a steeple or tower above the body of the 
building. 

15. Also he made before the house two pillars of 
thirty and five cubits high. 

The seeming discrepancy in the hight of these pillars, com- 
pared with 1 Kings vii. 15, is not relieved by supposing that 
the two writers used cubits of different lengths ; for it is ob- 
vious that both writers used the same cubit in giving the 
hight of each chapiter as five cubits, which proves that each 
used the same measure. If both agree in the chapiters, why 
should they disagree in the hight of their trunks ? 

Another fact is that in Kings we have the measure of each 
pillar and chapiter separately ; while in Chronicles we have the 
measure of each chapiter given separately, and the measure of 
the pillars without any distinction of their measure. It seems to 
be that their measure is given collective^ as thirty-five cubits. 

These are facts whether they afford any solution of the diffi- 
culty or not. 

It is another fact that numbers with fractions are often by 
the inspired writers given in whole or round numbers. And 
then if the shaft of each pillar was seventeen and one-half 
cubits, exact measure, it might in round numbers be called, in 
Kings, eighteen cubits, and the two collectively might be 
named as thirty-five cubits ; for they would be so in fact. 

If the cubit previous to the captivity was nearly three feet, 
as Angus says, Goliath was eighteen feet high. Therefore it 
is most reasonable that he is mistaken. 



204 II. CHRONICLES— CHAP. VI. 



CHAPTER IT. 

Verse 11. And Huram made the pots, and the shov- 
els, and the basins. 

And in verse 19 it is said that Solomon made all the vessel 
that were for the house of God. There is no inconsistency in 
these statements ; work done is correctly ascribed to the 
laborer. and to the employer A man may be said to do what 
he employs others to do. Qui facit per. 

In verse 15 Huram is called Solomon's father, because of 
the efficient service rendered the king in the various works of 
the temple. 



CHAPTER VI. 

Verse 36. If they sin against thee, for there is no 
man which sinneth not. 

It was deemed important to have this evangelical doctrine 
recorded in so conspicuous a place that it may take our atten- 
tion. Xo Christian can be ignorant of it ; for his experience 
keeps him acquainted with it. 

He that is ignorant of the law of sin that dwells in him 
shows himself an unrejrenerated man. SeeProv.xx. 9. Eccl. 
vii. 20. Job ix. 20. Rom vii. 9, 17, 23, 25. 

Every man knows that this is a Bible doctrine, whether he 
believes it or not ; for all men do not believe what they know 
ifl plainly revealed : for all men have not faith. Though all 
know that it is written, Let your women keep silence in the 
churches ; Remember the Sabbath day, to keep it holy ; Drink 
ye all of it; Thou shalt not make any graven image, or the 
likeness of any thing that is in heaven or earth ; All men 
should honor the Son even as they honor the Father ; Chosen 
in him before the foundation of the world ; all these sacred 
passages are well known ; but despised and rejected. Wicked 
men will believe what suits them — no matter what is written 
in God's word. Their faith is not in him, nor their love 
toward him, Rom. viii. 7, 1 Cor, ii, 14, 2 Thess, ii. 11. 
Horn, ix. 17, 18. 



II. CHRONICLES— CHAP. XX. 205 



CHAPTEK IX. 

Terse 12. Arid king Solomon gave to the queen of 
Sheba all her desire, whatsoever she asked, besides 
that which she had brought unto the king. 

Solomon gave her all she requested, in the room of the 
presents she had brought to him. 



CHAPTER XV. 

Verse 17. But the high places were not taken away 
out of Israel: nevertheless the heart of Asa was per- 
fect all his days. 

The high places for the worship of idols were not taken 
down, removed, but the heart of Asa was perfect, clear of the 
sin of using them, or of worshiping idols. He was perfect as 
to this sin. 

No fallen man has a heart that is perfect in the sense of 
being free from sin; as long as he lives he is unholy, defiled 
with sin. We have just seen this truth in remarks on chapter 
vi. 36; and we may not interpret scriptures in contradiction to 
each other. 



CHAPTER XX. 

Verse 17. Ye shall not need to fight in this battle: 
set yourselves, stand ye still, and see the salvation of 
the Lord with you, O Judah and Jerusalem. 

Although the use of means is appointed to accomplish our 
purposes, yet in the age of miracles they were sometimes for- 
bidden. This change, with many others, is common with 
the perfect, immutable, and infinite Jehovah. They are some 
of the varieties with which he relieves and adorns his admin- 
istration. They are not imperfections but beauties. They do 
not show mutability, because they were always intended. 
Gideon's army only used their lamps and pitchers. 

Thus we are taught not to rely on means alone when we 
use them, but remember that the race is not always to the 
swift, nor the battle to the strong, nor success to men of skill. 
David was not as strong as Goliath, yet he conquered him. 



206 II. CHRONICLES— CHAP. XXX. 



CHAPTER XXIII. 

Verse 5. And a third part shall be at the king's 
house; and a third part at the gate of the foundation: 
and all the people shall be in the courts of the house 
of the Lord. 

The Levites were divided into classes, each class having 
their own particular duties assigned. And although they 
were of the Hebrews, or people of Israel, yet when the priests 
and the people are distinguished, each was viewed separately. 
So when the royal family and the people are spoken of, they 
are taken as separate classes. In this passage, all the people 
means all the rest of the people, all that were not priests. 2 
Sam. xxi. 4. 



CHAPTER XXV. 

Yerse 16. And it came to pass, as he talked with 
him, that the king said unto him, Art thou made of 
the king's counsel? forbear; why shouldest thou be 
smitten? Then the prophet forbare, and said, I know 
that God hath determined to destroy thee, because 
thou hast done this, and hast not hearkened unto my 
counsel. 

The king did not like to hear the message of the prophet, 
and for an excuse objected to him that he was not one of the 
king's counsel. The prophet obeyed the king and desisted. 
Bat having commenced his message, the king had learned the 
purport of it, and was as accountable as if he had heard it all. 
When men willfully reject instruction, it leads us to fear that 
they are given up. 1 Sam. ii. 25. 2 Chron. xxv. 20. . __ 



CHAPTER XXX. 

Verse 12. Also in Judah the hand of God was to 
give them one heart to do the commandment of the 
king and of the princes, by the word of the Lord. 
I When God withdrew restraints from Pharaoh, and left him 



II. CHKONICLES— CHAP. XXXII. 207 

to his own evil heart to lead him in a wayward course, we 
might easily calculate the consequences. It is so in families 
and in nations. Children that fear and honor their parents, 
show that there are blessings in reserve for that family. 

When a nation is orderly, moral and law-abiding, civil 
rulers will be honored and obeyed, and God will bless rulers 
and people, but not because they deserve to ba so blessed. 



CHAPTEE XXXII. 

Verse 31. Howbeit in the business of the ambassa- 
dors of the princes of Babylon, who seat unto him to 
inquire of the wonder that was done in the land, God 
left him, to try him, that he might know all that was 
in his heart. 

The wonder that was done in the land was the bringing of 
the shadow of the sun ten degrees back upon the dial of Ahaz. 

This change in the time of the day was obvious to all 
nations. And it was natural for people in all nations to 
search into it and inquire about it. The king of Babylon 
hearing of this miracle in favor of Hezekiah, sent ambassadors 
to Hezekiah to inquire into it. To give them the desired in- 
formation was proper. But to show to these profane and un- • 
circumcised heathens the sacred things of the house of God 
was not so. In this the Lord tried Hezekiah, that he might 
have demonstrative proof of what was in Hezekiah's heart. 2 
Kings xx. 12, 13. When the Son of God asked whose 
image and superscription were on the coin showed to him, 
Matt, xxii, 20, it was not because he did not know, but it was 
because he wanted to hear it from their lips to ground his re- 
ply upon it. And when he asked the disciples how many 
loaves they had, it was because he would have the number of 
the loaves and of the fishes to be put on the record as an es- 
sential circumstance of the miracle. When he asked how 
many baskets of fragments they had gathered on several 
-occasions, it was because he would have the facts before their 
minds, to impress thereby a lesson of faith upon them. 

As it was the Lord who left Hezekiah to try him, it was 
God who desired to know. He that tries is the one who 
wishes to know, wishes to know demonstratively, as is shown 
in relation to Israel: "And thou shalt remember all the way 
which the Lord thy God led thee these forty years in the 



208 II. CHRONICLES— CHAP. XXXIII. 

wilderness, to prove thee, humble thee, and to know what 
was in thine heart, whether thou wouldest keep his command- 
ments, or no." Dent. viii. 2. Exod. xvi. 4. Deut. xiii. 3; 
xxxii. 20. Gen. xxii. 12. 



CHAPTER XXXIIL 

Verse 6. And he caused his children to pass through 
the fire in the valley of the son of Hinnom: also he 
observed times, and used enchantments, and used 
witchcraft, and dealt with a familiar spirit, and with 
wizards. 

One diabolical practice was not enough for him, but he 
went extensively into such practices, as if he would complete 
the circle. 

If a good man desires to know anything he will consult 
God's word, or submissively remain without knowledge. He 
will not take any unlawful means; he will not resort to for- 
tune-tellers, wizards, necromancers, spirit-rappors or mediums, 
for such means are forbidden; they are not his ways, ways 
that are taught him. The practice of such ways mark an evil 
character. 

When Satan would tempt the Lord Jesus, he omitted one part 
of the passage he quoted, viz: in all thy ways. A Christian's 
ways are prescribed by his heavenly Father; in them only 
will he walk, because in all things he must acknowledge God. 

9. So Manasseh made Judah and the inhabitants of 
Jerusalem to err, and to do worse than the heathen, 
whom the Lord had destroyed before the children of 
Israel. 

"Wickedness in high places is in danger of exerting a wide 
influence in community. It is said of Jeroboam that he made 
Israel to sin. It is also written, "One sinner destroyeth much 
good." Every one should watch and pray that his influence 
may be for good among men. 






II. CHRONICLES— CHAP. XXXVI. 209 



CHAPTER XXXVI. 

Verse 13. And he also rebelled against kiDg Nebu- 
chadnezzar, who had made him swear by God: but he 
stiffened his neck, and hardened his heart from turn- 
ing unto the Lord God of Israel. 

^ The popish sentiment that faith is not to be kept with here- 
tics, was the principle on which king Zedekiah acted. And 
here the inspired writer lays it to his charge as perjury. The 
king of Babylon raised him to the throne of Israel and exacted 
from him an oath of fidelity. Without taking this oath he 
could not have been king And he could not throw off the 
obligation which he had taken upon himself without the guilt 
of perj ury. 

Joshua and the princes of Israel had solemnly made a treaty 
with the Gibeonites to spare their lives. Although this treaty 
was obtained by fraud on the part of the Gibeonites, yet it was 
held sacred by Israel. 






ISTEHEMIAH. 

CHAPTER VIII. 

Verse 8. So they read in the book in the law ol 
God distinctly, and gave the sense, and caused them 
to understand the reading. 

The office of the ministry is to teach and expound the Holy 
Scriptures. They may not wrest it, but must give the mind 
of the Spirit, not their own inventions, imaginations or super- 
stitions, but the real truth as the servants of Christ, as it is 
written: "The priest's lips should kenp knowledge, and they 
should seek the law at his mouth." Mai. ii. 7. 



JOB. 

CHAPTER L 

Verse 1. There was a man in the land of Uz, whose 
name was Job; and that man was perfect and upright, 
and one that feared God, and eschewed evil. 

There have been some who doubted whether Job was a real 
character, or onl} r a fictitious one. That he was a real char- 
acter ought to be admitted without any hesitation. His his- 
tory, and the references made to him, settle the question. 
Ezek. xiv. 14, 20. The country in which he lived is shown 
by the nations that made war upon him, as the Sabeans and 
Chaldeans, for they occupied the country of Arabia south-east 
of Palsstine ; and he lived in Midian, in which Moses was 
afterward an exile. 

As Noah had a descendant, of the family of Shem, by the 
name of Uz, we are led to conclude that Job was of the pos- 
terity of Shem and of Uz ; that the country derived its name 
from Uz, its former possessor. Gen. x. 23. 1 Chron. i. 17. 

The country that bore this name extended from the Dead 
Sea to the Elanitic Gulf, which pertains to the Red Sea. The 
country was formerly occupied in part by the Horim who 
were conquered by the Edomites, who occupied it. Lam. 
iv.21. 

Job did not acquire a knowledge of true religion from the 
Edomites; for he lived and died before Esau was born. He 
was, if we may calculate from his age, cotemporary with Na- 
hor. As the true religion descended in the line of Noah and 
Shem, we can account for Job's acquaintance with it. 

From the age to which Job attained, he may have lived 
until the birth of Isaac. As Abraham lived in Canaan he 
would not be likely to form any acquaintance with him. His 
great afflictions were endured before Abraham was born. 

He is called a perfect and an upright man. The meaning of 
this phrase is, a man deeply and truly pious. When the 
Psalmist says, Mark the perfect man, and behold the upright ; 
for the end of that man is peace, it is only one and the same man 
whose end is peace and who is perfect. Therefore perfect 



212 



JOB— CHAP. III. 



and upright are of one and the same import, indicating true 
piety. 

That he was not without sin, is evident from his own state- 
ment, ix. 20. 

Perfect is sometimes used in the sense of sinless. Job so 
used it. ix. 20. But the prophet, when he applies it to the 
king of Tyrus or Tyre, can hardly be understood as using it in 
the sense of sinless, when he affirmed that he had been perfect 
from the day in which he was created. Ezek. xxviii. 15.* 



CHAPTER III. 



Verse 1. After this opened Job his mouth, and 
Tir>ed his day. 

This translation is too rough ; he wished evil to his day as 
is set forth particularly in what follows. In this there was 
neither profanity nor malevolence ; for that day was a non- 
entity : it was past and extinct; so that his wishing evil to it 
was nothing more than an indirect method of expressing his 
heavy affliction. The prophet Jeremiah used similar language. 
And neither he nor Job was censured or reproved for it. 

Great injustice is done to Job and to God in the liberty that 
is taken in censuring Job ; for the Lord clears him from all 
the censures of men, in letting us know, that in his trials he 
sinned not with his lips nor charged God foolishly ; and that 
he spake the thing that was right. The severe censures which 
commentatorsjlavish upon this pious man, they do the same 
to his Lord. Matt. xxv. 40. Many seem forward to censure 
pious men, whether to commend themselves as appearing bet- 
ter by censuring them they must answer. But it would be 
well for them to remember, that in censuring him they con- 
tradict their Maker. 

The cursing his day, as it is called, was only a method which 
he took to melt the hard and obdurate hearts of his three 
pious friends who had been sitting there seven days in- 
dumb musings over his unheard of afflictions, without deign- 
ing to offer to their afflicted brother one word of consolation, 
pity, or sympathy. Surely this was long enough to wait; and 
it was time to employ his eloquence to awaken and arouse 
their humanity at least. But here he was doomed to disap- 
pointment again ; for instead of being moved to pity by his 
lamentations, they let them excite uncharitable suspicions of 
his piety. And while they were accusing him for these deep 



JOB— CHAP. VIII. 213 

lamentations, he expresses his surprise, " What ! Do you 
imagine to reprove words, and the speeches of one that is des- 
perate, which are as wind ?" vi. 26. He evidently supposed 
that, as wise axd good men, they would know how to appre- 
ciate the words of a man overpowered with afflictions, and not 
to regard the high coloring which his afflictions imparted to 
his words, which were as empty air. 

We are bound, therefore, to believe that these three friends, 
his own family, and all his surroundings were for the time 
under Satan's influence to complete tne afflictions and trial of 
this very pious man. But we being out of that influence, 
might spare his name and his memory from vituperation. 

He did not speak unadvisedly with bis lips ; for else Satan 
would have triumphed in the trial of Job : for he was tried 
to see whether he would hold fast his integrity or not. God 
would in this trial hold him up, because if he sinned grace 
was vanquished, and Satan triumphant, which we might know 
beforehand could not be. Chaps, i. 20, 21 ; iii. 11-26 ; vi. 14, 
15, 27-30 ; vii. 17, 18, 20 ; ix. 1, 4, 12, 14, 15, 20, 29-31 ; xix. 
5-21. 

We can not censure a word that Job spake, because it is 
written, That he had spoken the thing that was right, i. 22; 
xlii. 8, 10. 



CHAPTEE VIII. 

Verse 4. If thy children have sinned against him, 
and he have cast them away for their transgression. 

'■ Several months must have elapsed since the death of his 
children ; or his friends had time to hear the report in their 
places of residence, to send messages one to another, and con- 
cert the time to convene at his plantation, and to perform the 
journey; and the second series of calamities had come upon 
him before they arrived. Several months seem to have been 
required for all these events. And yet his children were be- 
lieved to be dead. If these reports that came to him in one 
day, had not been true, they would have been corrected before 
this time. Some supposed that they were only lying messages 
sent him by the father of lies. 

The death of Job's children was not for the sin of their 
parents, nor for their own impiety, or personal transgressions. 
John ix. 1-3. Children die at all ages for original sin. They 
were murdered by Satan to gratify his will ; and it was per- 



214 JOB—CHAP. X. 

mitted of God for good and wise purposes on his part, as the 
death of Abel, Uriah, Zechariah, and John the Baptist were 
permitted. Luke xiii. 3-5. 1 Cor. xv. 22. Bom. vi. 23. 

9. For we are but of yesterday, and know nothing 
because our days upon earth are a shadow. 

If this verse were interpreted with the same strictness with 
which some interpret Matt. xxvi. 26, then Job and his friends 
would be no more than one day old, and yet he had been the 
father of ten children. Also they would be idiots if they 
knew nothing : and they would neither need food, clothing, 
nor burial, if their days on earth were only a shadow. 

Those who wish to understand, knotv assuredly that the 
sacred scriptures abound in metaphorical language; and that 
such language is both intelligible and expressive. 

13. So are the paths of all that forget God; and the 
hypocrite's hope shall perish. 

What truth can be more interesting, solemn, and alarming 
than this, that the hope of the hypocrite, of enjoying bliss in 
heaven, wearing a crown of life, and' enjoying eternal bliss, 
shall perish at death ; and his poor deceived soul sink in 
eternal death. Even Judas said, Master is it I ? Matt, 
xxvi. 25. 



CHAPTEK X. 

Verse 15. If I be wicked, woe unto me; and if I be 
righteous, yet will I not lift up my head. I am full of 
confusion; therefore see thou mine affliction. 

Christians are directed by the Master to let their light shine 
before men: and indeed it would seem to be difficult for them 
to avoid it; for a city that is set upon a hill can not be hid. 

When this godly man was so severely tried, he sinned not, 
but bore all in humility and submission to God. All his 
trials and his conduct under them afford unmistakable evi- 
dence of his piety, by the inspired rule, By their fruits ye 
shall know them. 

He confesses that if he were wicked he could not escape the 
judgment of God, and on the other hand if he were truly 
pious, he would not be proud, bold nor haughty, but bow 
down his head in gratitude and penitential humility. This 
resembles the humility of the publican, who would not so 



JOB— CHAP. XIII. 215 

much as lift up his face toward heaven. The lineaments of 
piety are clear and bright in a Christian's life, or ought to be 
so, else how shall they be known by their fruits? How shall 
their light shine before others? If a Christian does not see 
the evidence, it may be because of his humility, his deep con- 
trition which makes him distrust himself: which only con- 
firm to others the clearer evidence of his piety. Job ix. 12-21. 
If Job at times spoke on the other hand of his piety before 
God, and became a fool in boasting, it was because their un- 
charitable vituperation compelled him. ^2 Cor. xii. 11. 



CHAPTEE XIII. 

Verse 15. Though he slay me, yet will I trust in 
him: but I will maintain mine own ways before him. 

There is great beauty in the style of Job, as in the style of 
all the inspired writers, in always keeping the point in contro- 
versy distinctly before them. Our neglect of their always 
speaking to the point necessarily involves us in needless ob- 
scurity. The accusation against Job was that he was a hypo- 
crite, not a saint. This conclusion was sustained in their 
view by Providence being against him, as Satan induced them 
to believe. To this charge he alludes in saying, " But I will 
maintain mine own ways before him." Why might he not 
maintain his cause with God, the integrity of his trust and 
confidence in God and his love to him, when God called him 
a perfect and upright man ? If Job had not heard this com- 
mendation, yet it proved a communion between God and his 
pious soul, that could not fail of producing reconciliation to 
God, confidence in him and reliance upon him. 

28. And he, as a rotten thing, consumeth, as a gar- 
ment that is moth-eaten. 

Job speaks of himself in the third person: "He as a rotten 
thing. " Such changes of the personal pronoun, both as to 
number and person, are frequent with the inspired writers. 



216 JOB— CHAP. XV. 



CHAPTER XIV. 

Verse 14. If a man die, shall he live again? all the 
days of ray appointed time will I wait till my change 
come. 

Job is discoursing upon the resurrection ; but he is assert- 
ing the finality of death; when a man dies, he dies forever as 
to this world and this life; he never will live again in this 
world. 

Job seemed to understand predestination, and to know that 
the number of his days was appointed and fixed, and could 
neither be increased nor diminished. God determined that 
Hezekiah shouM recover of his sickness, and live fifteen 
years after it. If he had not mourned, wept and prayed he 
would have died then. And the warning was given him to 
thus be the means of prolonging his days. The Sovereign 
knows how long it was fit and proper that each one live, and 
has limited their lives accordingly. 



CHAPTEE XV. 

Verse 4. Yea, thou castest off fear, and restrain est 
prayer before God. 

The uncharitable and reviling spirit of Job's friends betray 
the evil influence under which they thought and spoke. They 
were pious men and not fallen from grace, but they sinned 
in following evil suggestions. Charity thinketh not evil, but 
they imagined evil, and laid it to Job's charge. How did 
they know that he cast off the fear of God and omitted pray- 
ing to him. It was false and slanderous. Job describes the 
hypocrite as being such a character, saying, "Will he delight 
himself in the Almighty? Will he always call upon God?" 
xxvii. 10. 

5. For thy month uttereth thine iniquity, and thou 
choosest the tongue of the crafty. 

If his mouth uttered his own iniquity, he could not be said 
to use the tongue of the crafty, for that would not be crafty. 
Error is inconsistent. 
17 



JOB— CHAP. XXXV. 217 

6. Thine own mouth condemn eth thee, and not I: 
yea, thine own lips testify against thee. 

Such is human depravity that men can think evil of good; 
for the wicked around the Lord Jesus Christ judged him to be 
evil. 

They showed hardness of heart. Job vi. 14; xii. 4; xix. 
21, 22. 



CHAPTER XIX. 

Verse 7. Behold, I cry out of wrong, but I am not 
heard: I cry aloud, but there is no judgment. 

Did not Satan wrong him, falsely accuse him, and persecute 
him to make him do evil? Did not the Sabeans and the Chal- 
deans wrong him in destroying his servants and his herds? 
They did great wrong, and yet when he cried to God, he 
seems not to have been heard or regarded. But his tears and 
cries were all treasured up before God's throne, until the 
Lord should see good to turn his captivity, dry his tears, and 
say to Satan, "It is enough : Job's trials are sufficient." Now 
you see that your accusations against him are proved to have 
been false; verses 2, 3, 5, 14, 15. But although his afflictions 
came through the evil machinations of the wicked, yet they did 
not come without the hand of Providence ; verse 6. But there 
is no judgment. No judgment or relief manifested. That relief 
lay in the hands of the Judge, waiting the fit time to manifest 
it. Judgment is sometimes used for the manifestation or 
execution of it. John viii. 10, 11. 



CHAPTER XXXV. 

Yerse 2. Thinkest thou this to be right, that thou 
saidst, My righteousness is more than God's? 

Job had not said it; but they might infer it from his saying, 
"I cry out of wrong; but there is no judgment." Caviling 
men pervert truth and turn good into evil. As such blas- 
phemy could not come from his mouth, the imputation should 
not come from theirs. J ob's wife, servants and friends, and 
all concerning him, were put into Satan's power so far as to 
enable him by them to afflict and try Job. Job i. 12. 



218 JOB— CHAP. XL. 

King David was once under such influence. 1 Chron. xxi. 1. 
As depravity remains in pious men, there is material for evil 
influence to be employed upon them by stirring it up to ac- 
tivity, as the apostle would stir up the pure minds of his 
brethren. 2 Pet. iii. 1. 



CHAPTER XXXVIII. 

Verse 2. Who is this that darkeneth counsel by 
words without knowledge? 

The use of the pronoun this, in the singular number, seems 
to confine this charge to Elihu. But if it were directed to 
him, Job and his friends could take it home themselves. Job 
confessed his ignorance of the cause of his great afflictions, so 
his words were without knowledge on this point. And his 
friends pretended to know that his afflictions proved him to 
be a hypocrite, which was darkening counsel. 

14. It is turned as clay to the seal; and they stand 
as a garment. 

The speaker here is not Job, nor any man, but it is the Lord. 
It gives the first intimation of the earth's spherical form, and 
turning upon its axis, and that every place on it is its top, for 
men stand all around it, as our garments surround our body. 

With the light of this passage, astronomers need not have 
been so long in learning the Copernican system of astronomy. 
There are hundreds of equally plain things in the Bible that 
men have not yet learned. 

If professing Christians regarded the revealed word, there 
would not now be a hundred sects professing adherence and 
fidelity to it ; neither would there be war among nations. 



CHAPTER XL. 

Verse 4. Behold, I am vile; what shall I answer 
thee? 

When God draws near in manifestations of majesty or grace, 
the impurities of good men become sensibly stirred within them, 
so that their vileness becomes painful. When a messenger was 
sent from heaven to the prophet Daniel, his strength and his 



JOB— CHAP. XLII. 219 

comeliness were turned, one to weakness, and the other to cor- 
ruption. Dan. x. 8. 

This vileness was no new discovery to Job, though it was 
deepened by the presence of God ; for he professed it in the 
early part of his trials, saving, "I have sinned, wh.it shall I do 
unto thee, thou preserver of men?" vii. 20. A pious man, 
from a deep sense of divine things, the greatness and the holi- 
ness of God, his own unworthiness and the greatness of his 
guilt, lies in the dust before God. This piety led Job to ex- 
claim, ''Behold I am vile ; what shall 1 answer? I will lay 
my hand upon my mouth, or be silent : Wherefore I abhor 
myself, and repent in dust and ashes.' 1 How kindly has our 
Father shown us what true piety is. There is no other that 
can endure the scrutiny of the great day. 

14. Then will I also confess unto thee that thine 
own right hand can save thee. 

If any sinner will do what is recited in the five preceding 
verses, then indeed he might effect something himself toward 
his own salvation. But as he can not, it is evident that he is 
helpless, undone, lost. The infinite grace and power of God 
only can save him. The poor lost sinner must look to God in 
Christ, and to the power of the Holy Spirit to do for him what 
he can not do for himself, seeing he can not forgive his sins, nor 
adopt himself into the family of God's redeemed children, nor 
give himself either repentance or faith. He must perish unless 
God do these things for him and in him. 

Salvation is a wonderful, a mighty work prepared by the 
Infinite Savior, and when bestowed upon a lost sinner, it is 
bestowed by that mighty power of God that he wrought in 
Christ when he raised him from the dead. Eph. i. 19. John 
vi. 65; xv. 5. 



CHAPTEE XLII. 

Verse 3. Who is he that hideth counsel without 
knowledge? 

Job seems to quote the former interrogatory to reply to it, 
and says, " Therefore have I uttered that which I understood 
not : things too wonderful for me, which I know not." Man- 
kind were not favored with a written revelation in the days of 
Job, as we are, but had revelation by the patriarchs, and were 



220 JOB— CHAP. XLII. 

not acquainted with the Mosaic ritual, and yet they were 
bound to know the truth and to obey it. 

Eevelation does not create our obligation to truth and duty, 
but only enhance it. Luke xii. 47, 48. John xv. 22. Kom. 
v. 20; ii. 5,6, 12. 

No man has a right either to do wrong or to believe wrong. 
If the blind lead the blind both shall fall. Their blindness 
will not save them. He that did not know his master's will 
must be beaten, condemned, although he will have less pun- 
ishment.. He loved sin well enough to choose and do it. For 
this he is condemned. But he has not the aggravation of de- 
spising the commandment by disobeying. It is written, "That 
sin by the commandment might become exceeding sinful." 
Kom. vii. 13. 

Uttering things too high for his understanding was a fault, 
as it proved the lowness and inadequacy of his conceptions, 
as a proof of his fallen and depraved nature. 



PSALMS 




Verse 1. Blessed is the man that walketh not in the 
counsel of the ungodly, nor standeth in the way of 
sinners, nor sitteth in the seat of the scornful. 

The pious man is blessed because he is pious. His piety 
leads him to let his light shine. Therefore he neither adopts 
the maxims of the wicked, nor walks in their ways, nor 
chooses their company. 

As evil communications corrupt good manners, he is blessed 
in avoiding the evil contagions of their society, as well as in 
preserving communion with God. 

2. But his delight is in the law of the Lord. 

Every man's mind must take some direction. He must be 
occupied. His hopes must be fed and cherished. And the 
character of his exercises depends upon the state of his soul — 
the state of his heart; for a good man out of the good treasure 
of his heart, bringeth forth good things ; and an evil man out 
of the evil treasure, bringeth forth evil things. 

It seems, then, that it need not be difficult for a man either 
to know himself or his neighbors. Accordingly, the Lord 
said, " By their fruits shall ye know them. ,, If a man have not 
the light of evangelical life, he can not have it shining in 
him. If he have it, it must be operative : it must shine : else 
there can be no life in his piety. 



PSALM II. 

Verse 1. Why do the heathen rage, and the peo- 
ple imagine a vain thing? 

The heathen — when God was calling his children out of 
Egypt And they raged again when he was planting them in 



222 PSALM II. 

Canaan. They raged all the time he was maintaining them 
as a beacon of light among the nations even to the end of 
their dispensation. They raged again when he sent his Son 
into the world to be for a light and salvation to his people, 
and to be a blessing to all nations. And again they raged 
when he established the gospel dispensation by the ministry 
of the apostles and evangelists. 

The people at every stage of his benevolent and gracious 
work fought against him. Why did they do so ? Because 
he and his work were good, and they were evil. Cain raged 
against his brother, and slew him. And why ? Because his 
own works were evil, and his brother's righteous. Dreadful — 
dreadful must be the result of this sacrilegious and ungodly 
war. 

Why did they thus imagine so vain a thing ? Could they 
imagine that they could defeat the counsels of the Most High? 
If they could, would this fallen world be better without the 
kingdom of God than with it ? Better without the kingdom 
of righteousness, peace and salvation than with it ? They 
will not prevent God's good purposes ; but they only destroy 
themselves in the attempt. 

7. I will declare the decree: the Lord hath said 
unto me, Thou art my Son ; this day have I begotten 
thee. 

How few persons who read this passage understand that it 
is a prophecy — a divine decree. How many have darkened 
their minds, by not observing the fact that it was prospective ; 
and is called a decree ; that very day it was in his settled and 
unchangeable purpose to bring forth the Messiah, or raise him 
up, and constitute him the Savior, by uniting the Godhead 
and the manhood in one person. 

In accordance with this divine decree, hundreds of years 
afterward, the Holy Ghost came upon Mary to cause the con- 
ception of the Messiah. And the angel that spake to her, 
made it yet future, that holy thing that shall be born of thee, 
shall be called the Son of God. He was not yet begotten, nor 
born ; but was just about to be begotten. It is common with 
the inspired writers to speak of things that are yet future, as 
already past. 

And it is expressly so stated. God speaks of things that be 
not, as though they were. Rom* iv. 17. 

That it was in the decree, and future, is proved again, by 
what is said of the resurrection of Christ, about the fulfill- 
ment of this very passage. See Acts xiii. 32, 33. Rom. i. 4. 



. PSALM XI. 223 

8. Ask of me, and I shall give thee the heathen for 
thine inheritance. 

This is connected with the prophecy of the second verse, as 
a'part of the decree, and is likewise prospective ; and was to 
be fulfilled in connection with it. 

11. Serve the Lord with fear, and rejoice with 
trembling. 

The perfections of Jehovah, and his great and wonderful 
works, with the tenderness of his love and the riches of his 
grace, should lead us to consecrate ourselves and our service 
to God. And while we rejoice in grace and salvation, we 
should tremble before the awful Majesty in whose sight 
is all our vileness, and in whose hand is all our destiny. 
While he abhors us for our sins, he is having mercy upon our 
souls, purchasing salvation for the ungodly, to pluck them as 
brands from the burning, to place them in heavenly seats, and 
to make them kings and priests unto God and the Lamb. Ps. 
xviii. Dan. x. 7, 8. 



PSALM XI. 

Yerse 7. For the righteous Lord loveth righteous- 
ness; his countenance doth behold the upright. 

As God is infinitely righteous, he must consequently love 
piety, and hate sin. His countenance will be favorable to- 
ward the upright, the penitent, the believing. The passage 
seems to be intended to encourage his creatures; and to excite 
them to holiness of heart and life. Abel offered sacrifice in 
pious faith, and God had respect both to him and his offering. 
Enoch walked with God, and was translated to heaven. 
Abraham believed and obeyed God, and offered up his only 
son. God was pleased, and blessed him. Gen. xxii. 16. 

The pious and believing children of God are pleasing to 
him as far as they walk in faith. But the unbelieving can not 
be pleasing to him*; for it is written, " Without faith it is im- 
possible to please God." 

But this favorable countenance of God to the pious believer 
is vouchsafed through grace in and through Christ, to those 
who are in themselves deficient, unworthy, and ill-deserving. 
Taking them as persons and characters, they have so much 



224 PSALM XIV. 

deficiency and remaining ungodliness, that they would appear 
only vile, were it not that they being in Christ by faith, and 
clothed with his righteousness, are loved and accepted for 
his righteousness alone. The pious passages of their lives 
are so few, so deficient and so imperfect, that they feel their 
guilt, their vileness and ill-desert, they constantly have to 
apply to Christ for salvation. Their righteousness deserves no 
favor — has no merit. And yet through grace they will be 
rewarded for piety. Every pious act or deed will be re- 
warded with some blessing, some good, or some token of 
favor purchased by Christ. But no Christian will be saved 
by his pious deeds. They have no influence in raising him to 
heaven. That is purchased alone by the blood and righteous- 
ness of Christ. 

He that has ever sinned merits, and richly deserves eternal 
death ; as it is written, "He that offends in one point, is guilty 
of all," or is altogether condemned as if he were only evil. 
Jas. ii. 10. He that has ever committed one sin at any time is 
without any merit, or any desert of good, and only deserves 
everlasting death. The believer will be fully and abundantly 
justified and saved through the full and adequate atonement 
and righteousness of Christ, and will be as fully and as freely 
saved as if he had never sinned, being hid and embraced in 
Christ. 



PSALM XIY. 

Verse 2. The Lord looked down from heaven upon 
the children of men, to see if there were any that did 
understand, and seek God. 

" The children of men" must here be restricted to the unre~ 
generate, as opposed to the regenerate or the children of God, 
who did seek him. 

A similar instance is found in Gen. vi. 2, where the sons of 
God, and the daughters of men, are used to designate the 
unregenerate. Ps. liii. 2, 3. 



PSALM XXV. 225 



PSALM XIX. 

Verse 12. Who can understand his errors ? cleanse 
thou me from secret faults. 

The deceitfulness of man's heart, and the darkness of mind 
occasioned by it, prevent even the best of men from perceiv- 
ing the full amount of their depravity, and their sins which 
lurk within them ; so that it is not in man to understand his 
errors or to know himself deeply. Jer. xvii. 9. He can not 
to-day remember one sin of a thousand that he has commit- 
ted, and when committing them he did not observe, perhaps, 
more of them than one of a thousand. If we must give 
account to God for every idle word, and for every unclean 
and unhallowed thought ; if we are bound to be perfect even 
as God is perfect, if whatsoever is not of faith is sin, and if 
we must love God with all our heart, and our neighbor as 
ourselves, we can not understand our errors, and we may well 
pray, "Cleanse thou me from secret faults.'' 

If we can not now appreciate our guilt, then we can not 
know how much we need the atoning blood of hirn who died 
to save sinners; and can not know how much we need the 
robes of his righteousness, that the shame of our nakedness 
may not appear. 



PSALM XXV. 

Verse 11. For thy name's sake, O Lord, pardon 
mine iniquity; for it is great. 

When the Holy Spirit takes up his abode in a fallen soul he 
convinces it of sin ; for he brings light with hirn, which dis- 
covers much pollution, which before was not imagined ; so 
that that soul is confounded, sin revives, and it dies. He gives 
up all his confidence in himself, all hope of his escape from 
perdition by his own strength or means. Eom. vii. 9. 

12. What man is he that feareth the Lord ? him 
shall he teach in the way that he shall choose. 

Filial fear and reverence and humility make a part of the 
good man's piety. Prov. xvi. 6. This filial fear is the begin- 
ning of wisdom, and is a distinguishing grace in the new man. 
He stands in awe of the Holy One who is aconsuming fire. He 
fears him who is able to destroy both soul and body, and to 



226 PSALM XXXIV. 

cast into hell. He fears the temptations around him, and the 
deceitfulness of his own poor heart ; for he knows what is 
written, " The heart is deceitful above all things and despe- 
rately wicked ;" so that he can not at all times detect its de- 
ceitful machinations ; and he fears with the apostle lest at last 
he shall be cast away. He also fears the great God, because 
he is holy, and searches the heart, and will by no means clear 
the guilty. This is the wayfaring man whom God will 
guide. John vii. 17. 



PSALM XXVII. 

Verse 12. Deliver me not over unto the will of mine 
enemies. 

The nations around Israel were bitter enemies to David, and 
to Israel. The Lord is the portion of his people ; and they 
trust in him alone as their support and their defense. The 
Lord God is a sun and a shield; the name of the Lord is a 
strong tower: the righteous runneth into it, and is safe. 

The God in whose hand our breath is, and whose are all 
our ways, holds in his hand the life, the breath, and the des- 
tiny of every creature. No evil can approach to any only as 
He will. He can effectually guard any one from all the ma- 
chinations of enemies. He promised Israel, that when they 
left their homes to attend the annual festivals of their nation, 
the evil nations around them should not desire or covet their 
possessions — should not make any attack upon them. 

David prayed the Lord to protect him from the shrewd 
counsels of Ahithophel. It is written, "The king's heart is in 
the hand of the Lord, and as the rivers of water he turneth it 
whithersoever he will." 

All the graces of the Christian's soul are likewise dependent 
upon the nurturing influence of the Divine Spirit ; therefore 
he will watch unto prayer, and live in communion with God ; 
for he lives in him, and by him. Ps. xxv. 20. 



PSALM XXXIV. 

Verse 1. I will bless the Lord at all times: his 
praise shall continually be in my mouth. 

If the heart be right with God, praise to him will be contin- 



PSALM XXXIV. 227 

ually rising from the heart ; for out of the abundance of the 
heart the mouth speaketh. 

2. My soul shall make her boast in the Lord: the 
humble shall hear thereof, and be glad. 

The humble and pious soul will have all her joy, hope and 
trust in the Lord. All her expectation is from him and his 
grace. Ps. iv. 7. While the Christian feels bitterly his sin- 
fulness, the prevailing exercise of his soul is the triumph of 
hope, and the joy of redemption by the blood of Christ; and 
he cries, "Who is he that condemneth? It is Christ that died, 
yea rather, that is risen a^ain, who is even at the right hand 
of God, who also maketh intercession for us. Nay, in all 
these things we are more than conquerors through him that 
loved us." Rom. viii. 34, 37. 

4. I sought the Lord, and he heard me, and he de- 
livered me from all my fears. 

Although the triumph of hope is the prevailing state of the 
pious soul, yet he trembles with a sense of guilt, and desert 
of death. One leads to and excites and quickens the other 
grace, and they both bring him to the footstool, and there the 
Lord hears him for Christ's sake, pours the oil of consolation 
into his soul, and delivers him from all his fears. 

7. The angel of the Lord encampeth round about 
them that fear him, and delivereth them. 

Although the Lord can work without intervening agents ; 
yet in his infinite wisdom and goodness, he employs such 
agents, and gives them the high enjoyment of co-operating 
with him in the delightful work of mingling their voluntary 
agency in those benevolent and righteous schemes in pro- 
moting his kingdom, and training the saints for glory. He 
maketh his angels spirits, and his ministers a flaming fire. 
They are sent forth to minister for them who shall be the 
heirs of salvation. The law also was received by the minis- 
tration of angels, whose happiness was increased by co-work- 
ing in the glorious enterprise. 

The prophet Isaiah gives us a parallel passage : To this man 
will I look, who is poor and of a contrite spirit, and that 
trembleth at my word. 

Such reverential awe and fear are the exercises of God's 
children. And these exercises are essential both to their piety 
and their security. 



228 PSALM XXXVII. 



PSALM XXXV. 



Verse 13. But as for me, when they were sick, my 
clothing was sackcloth : I humbled my soul with fast- 
ing; and my prayer returned into mine own bosom. 

He was so deeply engaged for the relief of his enemies, that 
he used fasting with prayer to prevail for them. But as they 
did not reciprocate any of his kind feelings, his prayer for 
them was not heard; but came back with blessings upon him. 



PSALM XXXVI, 

Verse 7. How excellent is thy loving-kindness, O 
God! therefore the children of men put their trust 
under the shadow of thy wings. 

The great work of regeneration makes a great change in 
the mind of a man. Eph. i. 19. 2 Cor. v. 17. The unregen- 
erate sinner has no such evangelical sentiment. 2 Cor. ii. It 
He has no proper sense of divine things, neither can he have : 
he is besotted in sin. But the child of God is humbled and 
enlightened ; for light and humility are both necessary to 
enable him to appreciate, even in a small degree, the loving- 
kindness of God, who though he be high, and greatly in- 
censed against sinners, Ps. vii. 11 ; yet he condescends to 
show mercy to them in the gospel. Such grace appears won- 
derful and amazing to the enlightened and humbled soul ; so 
that he is encouraged to trust and hope in him, as the unbe- 
liever can not do only in that presumption which, at times, 
characterizes the hard heart. 



PSALM XXXVII. 

Terse 11. But the meek shall inherit the earth: and 
shall delight themselves in the abundance of peace. 

No one can be a Christian without possessing and exercising 
the Christian graces. Meekness is ever an attendant, and an 
avidence of piety. " Learn of me ; for I am meek and lowly 



PSALM XXXVII. 229 

in heart : and ye shall find rest unto your souls." Matt. 
xi. 29. 

Meekness is the opposite of pride, haughtiness and re- 
venge. Pride is always a polluting and debasing sin. The 
meek are gentle, harmless and lamblike. It is written, "God 
resisteth the proud, but giveth grace to the humble.' ' " God 
will beautify the meek with salvation." Ps. cxlix. 4. " The 
meek shall increase their joy in the Lord." Isa. xxix. 19. 
And the same prophet said, "That Christ was anointed to 
preach good tidings to the meek." lxi. 1. If they that fear 
the Lord shall not want any good thing, then they will inherit 
the earth, enjoy it, abound in the blessings of it, enjoy every 
worldly blessing that they need, have all that would be good 
for them, and shall be delighted with the abundance of peace. 

23. The steps of a good man are ordered by the 
Lord : and he delighteth in his way. 

The translators have supplied the word good to this passage; 
but not without propriety, because the second clause requires 
it. The first clause had been true without it, for it is true 
that the steps of a man are ordered by the Lord. The steps 
of the good are ordered by the Lord directly to his glory; 
but those of the wicked indirectly. 2 Cor. iii. 5. Ps. xli. 1-3; 
lxxvi. 10. 

24. Though he fall, he shall not be utterly cast 
down: for the Lord upholdeth him with his hand. 

How rich is the inheritance of the saints ! Surely the cove- 
nant in which they are embraced, is well ordered in all things 
and sure. The Lord will preserve them that are his by re- 
generation, sanctification and adoption. 

This must appear to be amazing grace to the poor and hum- 
ble believer, who knowing his short-comings, wonders at that 
paternal faithfulness that will not let him utterly fall and per- 
ish. He falls often, in a degree, but he never will be suffered 
to apostatize nor lose his faith. 

The prophet Jonah fell from faithfulness when he fled to 
Tarshish, as he thought from the presence of the Lord, was 
cast into the sea and sank to the bottom, was taken by a whale 
and retained in its bowels until the third day. Yet he was 
held up, stood again on land and sang the praises of his De- 
liverer. 

If there were not provision in the covenant of redemption 
for the final perseverance of saints, they could have no hope 
of salvation ; because they are deeply sensible of their own 
weakness, fallibility and helplessness ; knowing that they are 



230 PSALM LIII. 

not sufficient of themselves to think anything of themselves; 
and knowing that without their Lord's hand and strength they 
can do nothing. 2 Cor. iii. 5. John xv. 5. 

The saints should continually abound in thanks and praise 
to him who will not suffer them to be tempted above what 
they are able ; but w r ill with the temptation also make a way 
of escape that they may be able to bear it. 1 Cor. x. 13. 
John iii. 15, 16, 36; v. 24; vi. 40. Job xvii. 9. Ps. xxxvii. 
39,40; cxlv. 14. Judas, Ahithophel and Absalom were not 
so upheld ; for like king Saul they were not saints. 



PSALM LI. 

Verse 10. Create in me a clean heart, O God; and 
renew a right spirit within me. 

As actions proceed from the heart, which is only evil until 
sanctified by the Divine Spirit, the child of God prays for a 
good heart, a right spirit, that he may bring forth the fruits of 
obedience, and let his light shine before men. This is so en- 
tirely in the divir.e hand that it is here called create, in the 
sense of work in me, or produce in me. For in our day 
create means the production of some new thing, either from 
nothing or from another material. The translators do not 
always use words in their most literal sense. See Ps. liii. 4. 
Acts xx. 28. 



PSALM LIII. 

Verse 4. Have the workers of iniquity no knowl- 
edge ? who eat up my people as they eat bread: 
the}^ have not called upon God. 

It proves- the want of knowledge when the wicked persecute 
and destroy the children of God. They ought to wish that 
they were tenfold more numerous than they are, to let the 
light of their pious lives shine in the world, and to unite their 
fervant prayers for the showers of divine grace to convict ind 
convert sinners ; for who would not be glad of such grace 
that he might be saved ? If he would not be glad of it he has 
no knowledge. If he destroys Christians he destroys the 
hopeful means of his salvation. 

They lack wisdom, but being ignorant, have not called upon 
God to obtain it. Jas. i. 5. Ps. xiv. 4. 



PSALM LV. 231 



PSALM LV. 

t 

Verse 23. Bat thou, O God, shalt bring them down 
into the pit of destruction: bloody and deceitful men 
shall not livo out half their days; but I will trust in 
thee. 

While the Lord will not suffer the righteous to he moved, 
as is declared in the preceding verse;, and white the wicked 
may live for a time, yet bloody and deceitful men, those 
abandoned in wickedness, will generally come to an untimely 
end, often in the morning of youth. Wicked men die w 
quarrels or upon the gallows before they have; half completed 
the years of their natural life of threescore and ten, which has 
been set as a common limit to old age. If by their wicked- 
ness they come to their end before they attain to thirty-five 
years, then the declaration of tin; Psalmist is true, is verified. 

It is not light to wrest tin; scriptures to involve therm in 
absurdity. The Psalmist does not say that they shall not live 
out half the days it was decreed for them to live. If he had 
said so Ik; would have erred. lie only declared a plain and 
obvious fact, that men's wicked ness often brings them to an 
untimely end, and before they have lived out half their three- 
score and ten. Ps. xc. 10. As every one knows that many 
die in infancy and in youth, and in middle age, and that some 
attain to more than a hundred years, we are all furnished with 
the above safe; rule for the interpretation of all such passages. 
Setting old age to Seventy years did not hinder this variety, 
nor prevent tin; effect of natural causes. JesuS, John the 
Baptist and Stephen without shedding blood died before 
thirty-five; while some wicked men live to the age of a 
hundred years. This passage is neither a divine law, nor a 
divine decree, but a mere remark, a mere observation upon the 
fact that wickedness often brings its perpetrators to an un- 
timely death. Many other passages are capable of tin; same 
perversion. Exod. xx. 12. Dent. iv. 20, 40; vi. 2, 15; xxii. 
7; xxxii. 47. Ps. Ixi. G ; cii. 2.3, 24. Prov. x. 27 ; xxviii. 10. 
Keel. viii. 12, 13. Lsa. xxxviii. 5, 10. Ps. lxxix. 11. This 
age affords no argument against divine decrees and pre- 
destination. If it did it would afford the same argument 
against tin; truth of the scriptures, which abound with tin; 
evidence of predestination and decrees. Every event that 
takes place in the world or out of it, can not but be fixed in 
the divine mind. He must foreknow it, and he must bring it to 
pass or it could not occur, for it is written: "In whom also we 



232 PSALM LY. 

have obtained an inheritance, being predestinated according to 
the purpose of him who worketh all things after the counsel 
of his own will." Eph. i. 11. # 

It is also written, "That the hairs of our heads are all 
numbered; and that a sparrow does not fall to the ground 
without your Father putting it down." Owing to the dullness 
of fallen man he can not comprehend that predestination and 
the use of means are entirely consistent. But this dullness 
can not prevent the truth, that although the number of every 
man's days is fixed to a certainty, yet the wicked and the 
righteous may be cut off in the midst of their days, or in the 
morning of life. Not in the midst of the days that it was de- 
creed or appointed that they as individuals should live, but in 
the midst of the days of man's natural life of threescore and 
ten years, agreeably to this declaration of the Psalmist. 

Job confirms this doctrine that a man's days are fixed: 
" Seeing his days are determined, the number of his months 
are with thee, thou hast appointed his bounds that he can not 
pass." xiv. 5. "All the days of my appointed time will I 
wait, till my change come." xiv. 14. 

In fixing every man's days, God knowing what it would be 
right to do, and what he 'would wish to do with every indi- 
vidual, fixed the number of every man's days accordingly, 
even before he created the world ; so that when the Lord 
Jesus and the martyr Stephen were cut off in the morning of 
life, no more was done than was appointed for them before the 
world was. His decrees and his administration are, therefore, 
in perfect harmony. 

There is, therefore, just the same necessity for a man to eat 
and drink, to take medicine, to hasten out of a burning house 
or a sinking ship, to put out fire, to build, to plant and to flee 
from the wrath to come, to seek the Lord while he may be 
found, to call upon him while he is near, and to strive to enter 
in at the strait gate, as there would be if there were no de- 
crees, no predestination. 

If the unbeliever can not understand how this can be, it is 
well : he need not try ; for he can not comprehend God, who 
is always doing works which are above, the comprehension of 
men and angels. Decrees do not control divine works nor 
hinder him from doing anything. He always does what is 
right, and that which is right now to do is just what he has 
decreed to do. 

Well might the Psalmist sing, "In God have I put my trust: 
I will not be afraid what man can do unto me." lvi. 11. "0 
bless our God, ye people, and make the voice of his praise to 
to be heard : Which holdeth our soul in life, and suffereth not 
our feet to be moved/ Ps. lxvi. 8, 9. 



PSALM LXXYI. 233 



PSALM LIX. 

Verse 3. For, lo, they lie in wait for my soul : the 
mighty are gathered against me; not for my trans- 
gression, nor for my sin, O Lord. 

Job was conscious that his afflictions were not sent upon 
him for any special criminality. Job xvi. 17. The persecu- 
cution of good men is for their righteousness and for 
their good, and not for their crimes, but for discipline. Whom 
the Lord loveth he chasteneth, and scourgeth every son whom 
he receiveth. Abel was put to death for his piety. As all 
have sinned, all must die; they are all under the sentence of 
death, are justly liable to death at any hour, because they are 
sinners. Heb. xii. 6-11. Ps. lxix. 4. 1 Sam. xxiv. 8-17. 
But sometimes the afflictions of pious men are for their sins. 
Deut. iii. 25-27. 2 Sam xii. 10. 



PSALM LXXIIL 

Terse 22. So foolish was I, and ignorant: I was as 
a beast before thee. 

As sin renders us vile and filthy, the pious are made sensible 
of it, for they have need of this conviction to cultivate humility, 
meekness and repentance. The doctrines of the scriptures are 
necessary to nourish Christian graces, and thus to promote 
salvation. A soul can not be saved in heresy, because it can 
not sanctify him and fit him for salvation. It is therefore 
called damnable heresy. 2 Pet. ii. 1. John xvii. 17. 



PSALM LXXV1. 

Verse 10. Surely the wrath of man shall praise 
thee: the remainder of wrath shalt thou restrain. 

When our translation was made there was not that distinc- 
tion between the words shall and will which has since ob- 
tained. The wrath of man, or the wickedness of man that 
would not be overruled to promote his benevolent purposes, 



234 PSALM LXXVI. 

he will prevent, he will not allow it to take place, be acted 
out. The infinite goodness of God is security that he does all 
things well. It also appears that he holds control over the 
whole universe and every thing in it. 

He saw how evil could be overruled to promote the greater 
good of the universe, or it would not have been admitted 

If he saw that its admission would thus insure the highest 
good, then it was both wise and good to admit it. If under 
these circumstances it had, not been admitted, then it must 
seem that the highest good had not been consulted. 

The same perfections which led to its introduction must 
also lead him to its entire control, and must insure that no 
more will be allowed than is sufficient for the object. 

The wicked man is as completely under divine bounding 
and control as is the good man. But the kind of control is 
different; one being by good spirits and the other by evil 
spirits. Even unregenerate men in common circumstances of 
comfort and composure are under the influence of good spirits, 
as was king Saul before he become reckless. 1 Sam. xvi. 
14. And when He sees cause He sends evil spirits upon such 
unregenerate men by which they are afflicted. 1 Sam. xviii. 
10; xix. 9. 1 Kings xxii. 22, 23. Judges ix. 23. Deut. ii. 
30. Exod. iv. 21. Ps. lxxviii. 49. And as the apostle said 
of some, "whom I have delivered to Satan, that they may learn 
not to blaspheme." 

In how many ways could Cain have been prevented from 
killing Abel ? He might have been regenerated and made to 
love his brother. He might have died in childhood, or been 
taken with a disease, or warned in a dream as Laban was, Gen. 
xxxi. 29 ; or he might have been terrified by a light from 
heaven as was Saul of Tarsus. In many ways he might easily 
have been prevented from killing his brother, and his wrath 
restrained if such had been good in God's view. If Cain had 
not done this deed we had not had this conclusive evidence of 
the early maturity of human depravity in the first generation. 

By this doctrine of divine purpose and the divine control 
over evil, we can, as in a glass, see the good hand of God in 
all the wrath of man that is raging around us, or prevalent in 
other worlds, and that God holds it all under his control, to 
bound and restrain as he sees good. Gen. iv. 5, 7, 8 ; 1. 20. 



j 



PSALM LXXXIIL 235 



PSALM LXXVIL 

Verse 17. The clouds poured out water: the skies 
sent out a sound. 

When the armies of Israel passed through the Bed Sea, their 
march was accompanied by a storm of wind carrying a spray 
over the people and with thunder and rain. See note on 1 
Cor. x. 2. The arrows of divine j udgment by the flood of waters, 
slew the Egyptians and defended the Hebrews. As the waters 
bore up the ark and preserved Noah, so they overwhelmed and 
destroyed the wicked world. 



PSALM LXXXIIL 

Verse 8. Assur also is joined with them: they have 
holpen the children of Lot. 

Assur was one of the tribes of Israel. It is important to 
remember that names are many times spelled in various ways 
while they stand for the same person. The people of Israel 
were surrounded with the Gentiles who generally were their 
implacable enemies. It is a severe trial to see our natural or 
avowed friends acting with our adversaries. In this instance 
Assur helped the cause of Ammon and Moab and the other 
heathens against Israel. The wounds which the Lord received 
were in the house of his friends. Herein they show whose 
side they are on, and what manner of spirit they are of. John 
says of traitors : "They went out from us. But they were not 
of us : for if they had been of us they would have continued 
with us : but they went out that it might be made manifest, 
that they were not all of us." They who love the church of 
God can neither forsake it nor oppose it. "If I forget thee, 
Jerusalem." Ps. cxxxvii. 5 ; lxxxiv. 7. Job xvii. 9. 



236 PSALM CYI. 



PSALM CVI. 

Verse 23. Therefore he said, that he would destroy 
them, had not Moses his chosen stood before him in 
the breach to turn away his wrath. 

The inspired writers frequently speak after the manner of 
men ; as God hears and answers prayer, and blesses the vari- 
ous means used by us in both temporal and spiritual things, 
Seems .to be influenced by means, and even to turn from his 
purpose, as in this passage, and in adding fifteen years to Hez- 
ekiah's life, and in sparing Zoar for Lot. But in all such 
seeming changes he is only carrying out his fixed and eternal 
purposes without either variableness of shadow of turning. 

One purpose for putting Moses over Israel was that he 
might pray for them, and earnestly intercede for them. He 
directed Job's friends to get Job to pray for them, lest the 
Lord should deal with them after their folly. Job prayed, 
and the judgment was averted, as it would not have been, if 
he had not prayed. This may appear as if their destiny was 
put in Job's power, so that, if he had not prayed for them, 
they had not escaped. Well there need be no doubt that re- 
sults do depend on means — and effects upon causes; and that 
there are concatenations of causes and effects both in the 
natural and moral world extending through all time. And 
when God gives influence to any means making them effectual, 
it was always so intended by him ; and when any means are 
ineffectual it is because it was always so intended. "Paul 
may plant and Apollos water; but God giveth the increase. " 
"As many as were ordained to eternal life believed. " God 
holds the scepter in his own hand, and inserted the use of 
means, and of moral agency into this world's affairs, and will 
continue their use, however mysterious it may seem to us : 
and however it may seem to put divine government dependent 
on, and in subjection to creature influence. There is more 
wisdom in the works of God, more deep and unfathomable 
wisdom than can be conceived by angels or men. Things are, 
that seem as if they could not be. Rom. iv. 17. Creation 
from nothing seems to be a natural impossibility ; yet an evi- 
dent truth. So it is with the divine existence ; it seems to be 
an impossibility, and a necessary truth. 

However strange it may seem that although God works all 
things after the counsel of his own will, yet means are as 
necessary in his work, as they would be, if there were no de- 
crees ; for since he uses means and directs us to use them, no 



PSALM CX. 237 

one can pronounce them useless without irreverence. " The 
hand of the diligent maketh rich.? 1 Pro v. xxiv. 34. "In the 
morning sow thy seed." Eccl.xi. 6 ; xii. 12. Prov. xxvii. 18 ; 
xxviii. 19 ; xxvi. 2. 

Men may sow, and not reap, may run in the race, and not 
win; but if they do not sow nor run, then it is certain that 
they will neither reap nor win. Christians live in the constant 
use of means : they are not Antinomians ; neither indeed can 
be. See comment on 1 Sam. xxiii. 11 ; xiii. 13. 



PSALM CX. 

Verse 3. Thy people shall be willing in the day of 
thy power, in the beauties of holiness from the womb 
of the morning: thou hast the dew of thy youth. 

It is ever the day of God's power, when he will exercise 
power : when he will make men willing to receive the rich 
grace of salvation. There is a resplendent beauty in the holi- 
ness which imbues the graces that constitute the salvation of 
the gospel. 

To this work the Mediator is furnished ; for he has infinite 
perfections ; and is always fully endowed and furnished, as 
with the freshness of the morning. 

The Father addresses the Messiah concerning his mediato- 
rial work, and promises him that his success and reward shall 
be satisfactory. 

No lost sinner has been saved without this grace bowing 
his soul into meek submission ; but as the great host of God's 
redeemed children were yet to be redeemed from the kingdom 
of darkness, and made subjects of grace, the promise is put in 
the future tense, "Thy people shall be willing." 

This is spoken authoritatively and with certainty, "Thy 
people shall be wil]ing. ,, And they are called his people 
while as yet they were the children of the wicked one, be- 
cause they were given to him in a covenant well ordered in all 
things and sure. 

Although man is a free agent, and a responsible agent, yet 
he is not an independent agent ; but is subject to divine con- 
trol. Else his salvation would be hopeless and impossible. 
Although the philosophy of human accountability may defy 
our investigation, yet we know we act freely, and that we are 
accountable, and dependent ; so that the promise could be 



238 PSALM CXV. 

made that those given to the Son should be willing. It also 
appears to be the day of the Son's power, which is alluded 
to, suggesting his omnipotence, as a sufficient guarantee to the 
promise: they were not yet willing, but they should be willing. 
Rejoice, sinner, in the glorious truth, that sucii a vast num- 
ber of rebels will be turned to God, and made willing in the 
day of his power to serve the Lord, and be blest with salvation. 
How good it is for us that there is power and grace to make 
us willing. that he would exercise it on every one, making 
all nations the subjects of his grace, willing obedient children. 
They are called Christ's people by the Psalmist, while their 
redemption was j^et future. They were then his people by a 
covenant made in eternity, before all worlds. They are those 
whom he purchased at his death. Acts xx. 28. They were 
the Father's, in the order of nature, before they were given to 
the Son. " Thine they were, and thou gavest them me." 
John xvii. 6, 9. They were the Messiah's willing people 
prospectively by election, having their names written from the 
foundation of the world in the Lamb's book of life. Rev. 
xiii. 8 ; xvii. 8. Thus are proved the doctrines of grace, and 
the necessity of evangelical religion. John iii. 3. Luke xiii. 3. 



PSALM CXV. 

Verse 3. But our God is in the heavens : he hath 
done whatsoever he hath pleased. 

The Infinite Jehovah is necessarily incomprehensible to us, 
because he is infinite, and we are finite. He is always where 
we are, although we behold him not. But it seems that he 
must have some location to accommodate the heavenly hosts, 
who being finite need a local heaven for displays of divinity. 
If the Most High has always done what he pleased, and always 
will, then his bliss is complete : and if he will always be per- 
fect in both wisdom and goodness, then the best good of the 
universe is secur° 



PSALM CXLY. 239 



PSALM CXIX. 



Terse 96. I have seen an end of all perfection : but 
thy commandment is exceeding broad. 

Whoever is acquainted with the infinite perfections of God, 
and is sensible of our fallibility, and corruption, will, with the 
Psalmist, perceive an end of all human pretenses to perfection. 
" Be ye holy ; for I am holy." 1 Pet. i. 16. * He that offends 
in one point is guilty of all." Jas. ii. 10. " Be ye perfect, even 
as j'our Father which is in heaven is perfect." Matt. v. 48. 
These passages show that perfection is impossible to fallen man. 
As the perfections of the divine nature show the impossibility 
of our attaining to exemption from sin, by attaining to the 
perfection of God, the perfection of the divine law must show 
the same doctrine to be in harmony with the divine perfec- 
tions. As it was breadth or strictness of the divine law or 
commandment, that put an end to the Psalmist's hopes of per- 
fection, the translators erred in supplying the particle but. 
They need not have supplied any word ; but if they supplied 
any it should have been for, which would have retained the 
sentiment of the passage. The commandment was so exceed- 
ingly broad, that it showed our imperfections. Kom. vii. 13. 

The unattainableness of perfection will only lead the hum- 
ble and submissive soul to more watchfulness, more prayer, 
humility, repentance and faith. He will draw near to Jesus 
the Lord, and feel His preciousness. 

That perfection is unattainable does not affect our hope of 
salvation by Christ, who is all our righteousness, and an ample 
and sufficient righteousness. A Christian can not live one 
minute, nor one second with such pure and holy thoughts and 
affections as an holy angel does. But the righteousness of 
the Lord of life is sufficient. 



PSALM CXLY. 

Terse 9. The Lord is good to all: and his tender 
mercies are over all his works. 

Whoever will understand the scriptures must compare vari- 
ous places together, and learn how to understand and explain 
them : and thus let scripture interpret scripture. Ps. ii. 7, is 
explained by Acts xiii. 33, and Luke i. 35. Otherwise its ex 



240 PSALM CXLY. 

position might be difficult. Gen. vi. 6 is interpreted by Jer. 
xviii. 10; for as God's repentance applies to good, it shows 
that his repentance is not like ours, but is of a peculiar kind, 
and applies only to our repentance, in the change of conduct 
connected with it. We repent in regretting, disapproving, and 
changing our course : and he repents by only changing his 
course, as he always intended to do ; which makes it con- 
sistent with immutability. He is over all his works with 
all his perfections, with infinite justice as well as mercy. 

Of a generation of Israel it was said to the prophet, " There- 
fore pray not thou for this people, neither lift up cry nor 
prayer for them, neither make intercession to me ; for I will 
not hear thee." Jer. vii. 16; xi. 14. "Therefore said the 
Lord unto me, Pray not for this people for their good. When 
they fast I will not hear their cry ; and when they offer burnt 
offering and an oblation, I will not accept them ; but I will 
consume them by the sword, and by the famine, and by pesti- 
lence." Jer. xiv. 11, 12. As these declarations are in har- 
mony with all revelation, we learn the general rule of inter- 
pretation to be, that God being infinite in mercy as in all his 
attributes, he is ever inclined to the exercise of mercy, as far 
as is consistent with his wisdom, his justice and his faithful- 
ness ; but when mercy would be against the good of his king- 
dom, and the glory of his justice, he will withhold it. 

It is therefore consistent to interpret this passage as being 
in harmony with the truth, that salvation will not be extended 
to any fallen angels, nor to all fallen men ; but he has mercy 
on whom he will have mercy ; and whom he will he harden- 
eth. Rom. ix. 18. Isa. xxvii. 11. 

The Infinite One has other attributes besides mercy ; and 
he will perfectly conserve his whole character. If mercy has 
been denominated his darling attribute, it was an error with- 
out any authority. He is declared to be a just and a righteous 
God. If any attribute is more valuable than another, we may 
well conclude that it is justice. It is so among men. And 
the gospel shows that it is so in the divine economy, else 
Christ need not have suffered and died. It is so in human 
jurisprudence, else every criminal would be let go. The per- 
fection of divine mercy can no more save all sinners, than the 
perfection of the attribute of divine justice can destroy them 
all. 

If mercy be the darling attribute, then if a man should send 
me with a thousand dollars to pay a debt he owed, and I give 
it all to the poor on the way, I should be censured for un- 
faithfulness and dishonesty : mercy would not excuse my 
perfidy. 



PSALM CXLY. 241 

The Psalmist was right when he besought the Lord, "Be not 
merciful to any wicked transgressors." And revelation in- 
forms us that divine justice is so immaculate that it will by 
no means clear the guilty. Ps. lix. 5. 

Tbis passage then clearly teaches that the divine attribute of 
mercy is so perfect — so infinite, that the Most High is ever 
inclined to exercise mercy to every moral agent in the uni- 
verse, if wisdom and goodness would admit of it : there is an 
inclination toward mercy to every creature ; and an actual 
exercise of it, as far as it is right. 

Judas enjoyed life, breath, health, food and raiment, with 
gospel privileges, and nearness of relation to the ministrations 
of the Lord. Pharaoh shared largely in mercies, in his crown, 
his scepter, the ministrations of Moses, and light from heaven, 
and enjoyed forty years of divine forbearance in life. 

Where is the sinner that does not enjoy his thousand daily 
mercies ? Truly God is good to all ; and his tender mercies 
are over all his works. 



PKOVEKBS. 

CHAPTER I. 

Verse 5. A wise man will hear, and will increase 
learning. 

He who makes it a point to learn from every one that can 
teach him, will constantly be gaining useful knowledge, and 
storing up a treasure of wisdom; while an ignorant man is 
generally proud and arrogant, as well as ignorant, and there- 
fore scorns instruction. 

32. For the turning away of the simple shall slay 
them, and the prosperity of fools shall destroy them. 

Those who are heedless of danger, or negligent of improv- 
ing privileges, are simple or unwise ; and they too often incur 
an infinite loss, even the loss of their souls. When eternity 
is considered, it seems impossible that reasonable creatures 
can so trifle with it. 

Even the rich, the prosperous and the noble, being lifted 
up with pride, or elated with prosperity, turn the bounties of 
Providence that should have excited humility, gratitude and 
repentance, into a snare and a curse to their souls. They 
have not the discretion of Agur, who prayed, " Give me not 
riches, lest I be full and deny thee, and say, Who is the 
Lord." Prov. xxx. 8, The light of eternity may show, that, 
for the most part, the class who were not rich are better off 
than those who had been. 

It is not without reason that those who are thus perverted 
by wealth are termed fools. Anxiety for wealth is, itself, 
idolatry; and if it leads to the loss of the soul, must be the 
greatest folly, for no man can serve two masters — we can not 
serve God and mammon. 






PROVEKBS— CHAP. II. 243 



CHAPTEE II. 



Verses 2, 4, 5. So that thou incline thine ear unto 
wisdom, and apply thine heart to understanding. If 
thou seekest her as silver, and searchest for her as for 
hid treasures; then shalt tbou understand the fear of 
the Lord, and find knowledge of God. 

Sinners seek wisdom without finding it, and knowledge 
without obtaining it. The reason is, they do not seek it right; 
they seek from necessity, or from self-love, and not from the 
intrinsic value of the object, from love to God and holiness. 
They depend on works or doings, a moral life, a profession 
of religion or morality, or satisfy themselves with the fact of 
having used means or made exertions, although all their 
works and means were cold and heartless ; they did not seek 
as for a precious treasure. If they sought for them with 
their heaTt set upon them, as they seek for worldly treasure, 
they might be successful. 

13. Who leave the paths of uprightness, to walk in 
the ways of darkness. 

In scripture style, a man is said to leave the paths of up- 
rightness who never was in them, but who leaves them in the 
sense of choosing another in preference to them, leaves them 
by not taking them, not choosing them. Whatever may be 
the cause of any one leaving the paths of uprightness, he will 
surely be in the paths of darkness, stumbling upon the dark 
mountains. 1 John ii. 19. 

All who thus seem to apostatize, seem to fall from grace ; 
like king Saul and Judas, who were only hypocrites. Job 
xvii. 9. 1 Pet. i. 5. John v. 24. 

There are cases of persons walking for a time in the paths 
of moral virtue without any piety of heart, having only out- 
side goodness. Matt. xiii. 21. 

Some who professed to believe in justification by faith, are 
said to be fallen from grace, because they had fallen from the 
profession of it. Gal. v. 4. 



244 PKOYEKBS— CHAP. XXI. 



CHAPTEK X. 

Verse 12. Hatred stirreth up strifes: but love 
covereth all sins. 

Benevolence or charity leads its votaries to gentleness, 
kindness, charity. He who is given to strife and contention 
shows malevolence. Prov. xix. 11. 1 Cor. xiii. 4-8. 



CHAPTER XX. 

Terse 11. Even a child is known by his doings, 
whether his work be pure, and whether it be right. 

Heedless men are not aware how well they are known and 
read by others. They do not consider that if they do not 
let their light shine, they will manifest something else in its 
room. It is difficult for any one to prevent his real character 
from being known. 



CHAPTER XXI. 

Verse 30. There is no wisdom nor understanding 
nor counsel against the Lord. 

There is none that can succeed. There is much that is 
aimed and directed against him, but it is all vain and imbecile, 
for there is no power but that of God. John xix. 11. 






ECCLESIASTES. 

CHAPTEE II. 

Verse 16. For there is no remembrance of the wise 
more than of the fool forever; seeiflg that which now 
is in the days to come shall all be iorgotten. And how 
dieth the wise man? as the fool: 

How humiliating the thought, that nearly all the incidents 
of a man's life will be lost and unknown in eternity, as if they 
had never been, except the moral record that they have left. 
How must it reflect his nothingness, that not one of a thou- 
sand of these incidents vill survive him, as his stature, his 
features and the hourly events that make up his life. And 
yet much more of the events of Solomon's are retained by 
posterity, than of one of his servants. Every ligure of rhet- 
oric is used in the scriptures, as metonome, hyperbole, com- 
parison, metaphor and parable. Consequently many things 
in revelation are not to be construed literally. John vii. 38. 

This creates no difficulty in understanding revelation, for 
frequently what is said is not what is revealed, but what is 
meant is what is revealed. It is common in the scriptures to 
only suggest a subject or allude to it, and leave the reader to 
exercise common sense in fixing the meaning to it. John iii. 
32; v. 31; vi. 41, 50, 51, 53. Humility, candor and honesty- 
are indispensable in interpreting the Sacred Word. 

The proverb interprets itself by referring to the fact of the 
oblivion that shall cover the common occurrences of a man's 
life, and the fact that a wise man must die as well as the fool. 

The correctness of this rule of interpretation appears also 
in the following quotations: "Thy neck is an iron sinew, and 
thy brow brass. " Isa. xlviii. 4/ Matt. xxvi. 26. "They are 
all grievous revolters, walking with slanders: they are brass 
and iron." Jer. vi. 28. "The heavens over thy head shall 
be brass." Deut. xxviii. 23. "Arise, daughter of Zion ; 
for I will make thine horn iron, and 1 will make thine hoofs 
brass." Micah iv. 13. "I said, ye are gods; and all of 
you are children of the Most High." Ps. lxxxii. 6. "The 
Lord is a man of war." Exod. xv. 3. "But ye have an 



246 ECCLESIASTES— CHAP. III. 

unction from the Holy One, and ye know all things. " 1 John 
ii. 20. "And he is the propitiation for our sins: and not for 
ours only, but also for the sins of the whole world." 1 John 
ii. 2. "Destroy this temple, and in three days I will raise it 
up." John ii. 19. "Our friend Lazarus sleepeth." John xi. 
11. Matt. ix. 24. John vi. 35; xi. 26. 

So important is this rule, that, without it, no one can under- 
stand the scriptures, nor believe them unto salvation. Eccl. 
i. 11 ; iii. 19. A man has no pre-eminence above a beast as to 
liability to death. Eccl. iii. 18. 



CHAPTER III. 

Verse 18. I said in mine heart concerning the estate 
of the sons of men, that God might manifest them, and 
that they might see that they themselves are beasts. 

In the secret musings of his mind the wise man looked upon 
the state of man in this world as a state of probation, in which 
they are to manifest their heart and their true character, and 
thus prepare for the day of judgment. Every day is rilling their 
cup, finishing out their character. They will not go to judg- 
ment until they shall have exhibited their character, and are 
thuH xiiade ready; for they are to be judged by their works 
done here in the body. 

How easily and how clearly might every one see and know 
his own character which is being thus daily manifested. Does 
he love-God ? Does he serve God ? Does he always fear the 
Lord so as 'not to dare to transgress ? Does he love his neigh- 
bor as himself? Does he do justly, love mercy, and walk 
uprightly before God ? Does he love the scriptures, and walk 
by them as his rule of life ? If he does not see his real char- 
acter, it may be that his neighbors see it in many points, if not 
in all, and it is all plainly written in God's book. Matt, xxiii. 32. 

21. Who knowetb the spirit of man that goeth up- 
ward, and the spirit of a beast that goeth downward to 
the earth? 

No man can know much about the soul or spirit of either 
man or beast. We know that both man and beast have two 
natures, a physical and a spiritual nature. The wise man 
calls both by the same name — spirit. We know also that the 
one is eternal, and that the other perishes with the body at 



ECCLESIASTES— CHAP. III. 247 

death, for this is what the passage declares. We are also 
taught that our souls fell in Adam when he fell, and that we 
inherit his depravity dying in him. If our souls died in 
Adam, then they were in him when he fell, and have not been 
created since. For if they had been created since, then they 
were not in him at the fall, and could not fall nor die in him, 
nor be subject to the imputation of his sin. But we were in 
him, as it is written: "In Adam all die, and Levi was in his 
father's loins when Melchizedek met Abraham ;" so that we 
understand this subject clearly on these points because they 
are revealed. 

If the souls of Adam's posterity are created as they come 
into the world, and since the fall, they must come into the 
world holy and free from any contamination, as they come 
from his hand who created them. If they are now depraved, 
they have fallen since he fell, and are independently guilty, 
and their fall being independent of his they are not included 
in the covenant of grace with him in the second Adam ; as 
they did not die in the first Adam they can not be made alive 
in the second, and can have no part in the salvation of the 
gospel. The whole human race constitute one family, one 
race, and if God so pleased, he could have made Adam so a 
federal head of the race that the whole in their probation 
should stand or fall together in Adam, just as all who are 
Christ's stand together in him. If imputation is unrighteous, 
as infidels say, then we can no more be saved by the imputation 
of Christ's righteousness, than we can be condemned for 
Adam's sin. If one is unjust so also must be the other. 

Tnere is no reason nor theology in supposing that these 
newly created souls died and fell by being placed in a de- 
praved body, for a body being as a lump of clay can not have 
inherent sinfulness, moral depravity not being predicable of 
matter, which can neither love nor hate, any more than can 
the stones or the trees. Sin can be a quality only of the soul. 
If there be anything even seemingly allied to malevolence in the 
brute, it must belong to his soul or spirit, and is accounted for 
by the fall which brought a curse upon the ground for man's 
sake. Adam was the head of this world and his curse fell 
upon it. Gen. iii. 17. There could be no moral depravity in 
the material world, for sin being a moral quality is predicable 
only of a moral nature. 

Angels are capable of sin or holiness without bodies, but 
bodies without souls are not capable of either. Jas. ii. 26. 
It is therefore a solecism to impute to the body the contami- 
nation of the newly created soul. 

Sin consists in thought, feeling, action and the moral nature; 



248 ECCLESIASTES— CHAP. Y. 

but as matter can not think, feel, act nor have a moral nature, 
sin can not be predicable of it. 

Sin can not be predicable of the body only as imputatively, 
as the servant, the ally, the partner of the soul (for the soul 
and the body constitute only one person), so the wives' chil- 
dren, and stock of Dathan and Abiram were swallowed up to- 
gether, and for the sin only of the mutineers. Num. xvi. 32, 
33. Sin can have no original adherence to the body. See 
Gen. v. 3. Jas. ii. 26. 



CHAPTER Y. 

Yerse 1. Keep thy foot when thou goest to the 
house of God, and be more ready to hear, than to give 
the sacrifice of fools: for they consider not that they 
do evil. 

Reverence for God, and love to divine things will lead a pious 
man to approach the house of God with awe, and with a deep 
sense of his responsibilit}^ remembering that it is written: "The 
goodness of God leadeth thee to repentance," and, "Behold I am 
vile;" and, "To whom much is given of him shall much be re- 
quired." To go to the house of God as the horse rushes into 
the battle, is sinful and unprofitable.; for our religious privi- 
leges must be either a savor of life unto life, or of death unto 
death. 2 Cor. ii. 16. To keep thy foot is to let nothing divert 
your thoughts from divine things on the way nor while there, 
nor in returning, but to preserve a prayerful frame, and be em- 
ployed in devout meditation. Rev. Asahel Nettleton walked 
to the house of God alone, that nothing might interrupt his 
meditations. The Psalmist said, "Enter into his gates with 
thanksgiving, and his courts with praise." Ps. c. 4. 

It better comports with humility to be anxious rather to 
learn than to teach. 

10. He that loveth silver shall Dot be satisfied with 
silver; nor he that loveth abundance with increase: 
this is also vanity. 

The reason why silver will not satisfy him that loveth it, is 
that the love of silver is a passion, a moral disease of the heart; 
and is without any foundation in reason: and therefore the ac- 
quisition of it does not remove the craving passion; the same 
eager desire remains in the heart. The only remedy is to get 
a better heart, by having it turned to better objects, even 



ECCLESIASTES— CHAP. Y. 249 

heavenly and eternal, not loving the world, nor the things of 
the world, but loving God and divine things, and by faith 
leaning upon him and looking to him t\ho feedeth both the 
ravens and the poor; and enlist the soul in the more important 
and more reasonable employment of serving God, doing good, 
and laying up treasure in heaven. 

As no one can Serve two masters when the heart is engaged 
in divine things, it will be withdrawn from every worldly and 
carnal object. 

y 15. As ho came forth of his mother's womb, naked 
shall he return to go as he came. 

As every man comes into the world naked and destitute, so 
shall he at death go out of the world as destitute of property 
as he came into it; even although he may have acquired much 
he must leave it all behind him. 

16. And this also is a sore evil, that in all points as 
he came, so fehall he go. 

In all points as to property or wealth, so shall he go. The 
inspired writer speaks to his subject only. 



ISAIAH. 

CHAPTEE I. 

Verse 10. Hear the word of the Lord, ye rulers of 
Sodom; give ear unto the law of our God, ye people 
of Gomorrah. 

Sodom and Gomorrah had been destroyed centuries hefore 
this prophecy, in the days of Abraham ; and they had never 
been rebuilt, for the places on which they had stood were now 
covered by the Dead Sea. This divine admonition is ad- 
dressed to the people of Jjidah, and the people of Jerusalem. 
Such was the backsliding of the people that they deserved 
this reproach. 

The rulers are here admonished to give attention to the 
messages sent to them from the King of kings. And rulers 
of nations, and especially of Christian nations, should make 
it their first, and their chief business to acquaint themselves 
thoroughly with divine revelation. Their own success in the 
government, and the interests of their people require it ; more 
than all God commands it. And as it is written, "It is not a 
vain thing for you, because it is your life," Deut. xxxii. 47, 
therefore God charged Israel, that their king should write for 
his own private use a copy of the divine law, study it, and 
walk by it. Deut. xvii., xviii., xix. 

11. To what purpose is the multitude of your sacri- 
fices unto me? saith the Lord. 

Although God had instituted these sacrifices, he was not 
pleased with them. They lived the lives of wicked men, and 
no number of external ordinances could make any atonement, 
or give any satisfaction, unless they were attended with that 
deep sorrow that would lead them to reformation, and to 
works of holy living, and that would show their repentance to 
be genuine. In attending upon divine ordinances men need 
the Holy Spirit to enable them to offer acceptable service to 
God. In reading the scriptures, in conversation upon relig- 
ious subjects, in the prayer-meeting, and at the eucharist, we 
displease the Lord, if we do not have the Holy Spirit to ena- 



ISAIAH— CHAP. I. 251 

ble us to attend upon these duties in a penitent, humble, de- 
vout and believing manner. 

The Lord commanded Balaam to go with the messengers of 
Balak ; but he was angry with him because he went. And it 
is written concerning that most solemn and precious of ordi- 
nances, that he that eateth and drinketh unworthily, eateth 
and drinketh damnation to himself; not discerning the Lord's 
body. 

We may carefully procure a magnificent organ, procure an 
able organist, and yet be displeasiog to God, and procure 
leanness of heart, while we are exulting in the service we are 
rendering to God. 

12. When ye come to appear before me, who hath 
required this at your hand, to tread, my courts? 

They supposed that God had required it. But they forgot 
that, if they did not come 4 with their hearts, and offer reverent 
and deqout worship to him, they were not doing what he re- 
quired, neither what he would accept. 

While a church may be exulting in glory over the splendor 
of their church and their performances, it may be that their 
exultation is from pride, and not devotion. "There is a way 
that seemeth right to a man ; but the end thereof are the 
ways of death." Prov. xiv. 12. 

18. Come now, and let us reason together, saith the 
Lord: though your sins be as scarlet, they shall be as 
white as snow. 

We are vile ; and should be bowed always with humility 
and shame before the immaculate throne. For without such 
contrition, shame and 4 humility we can not approach the pure, 
the high, and lofty throne of Emanuel. 

What made the faith of the centurion so acceptable was his 
humble confidence in the Lord Jesus. He abhorred himself 
as vile and unworthy, so that he would not present himself to 
the Lord, but sent to him his request, and his confidence in 
the ability of the Lord to perform what he requested. Where 
there is such humility, such confidence, and such fervent de- 
sire, great blessings are obtained for the chief of sinners. 
Such is the fountain prepared, that great sinners can be 
washed entirely white and clean, and be welcomed to heaven. 



252 



ISAIAH— CHAP. V. 



CHAPTEE III. 

Verse 5. And the people shall be oppressed, every- 
one by another, and every one by his neighbor: the 
child shall behave himself proudly against the ancient, 
and the base against ihe honorable. 

It was in judgment that those things were spoken. When 
iniquity abounds it is always a j adgment upon the people ; 
for it is written, '• When a man's ways please the Lord he 
maketh even his enemies to be at peace with him " It is so 
with nations; for the Lord loves to bless both individuals 
and nations whose impiety does not ecand in the way. 
" When judgments are abroad in the earth the people will 
learn righteousness, if they will consider and regard the hand 
of the Lord." v. 12. 

10. Say ye to the righteous, that it shall be well with 
him: for they shall eat the i'ruit of their doings. 

What encouragement is here given to the pious in their 
afflictions; for they shall have their reward. Stores of good 
and glory are waiting for them. God hath spoken it. How 
well may they say with Joshua, " As for me and my house we 
will serve the Lord." xxiv. 15. 



CHAPTER V. 



Verse 1. ISTow will I sing to my well beloved a song 
of my beloved touching his vineyard. My well be- 
loved hath a vineyard iu a very fruitful hill. 

In view of the destiny the prophet raises a song of praise 
to the founder and builder of Zion. As the divine care, 
agency and grace are the strength, glory and hope of the 
church, she is on a hill of eminence. And the divine culture 
secures her fruitfulness. 

If the church do not abound in holiness, devotion, purity 
and zeal, she is below her privileges, and unworthy of her 
high calling. 

She should feel her obligation to honor Zion, by her teach- 
ing, by her use of the keys, and letting her light shine in all 
the beauties of holiness, purity, and devotion, v. 24. 



ISAIAH— CHAP. VII. 253 



CHAPTER VI. 

Verse 10. Make the heart of this people fat, and 
make their ears heavy, and shut their eyes. 

The prophet seems to be commanded to do what was beyond 
his power. But, although he could not execute these judg- 
ments, there were spiritual agents by whom they would be 
executed. 1 Sam. xvi. 14-16. 1 Kings xxii. 22. Evil spirits 
are ever ready and waiting for the privilege of executing 
divine judgments ; and take pleasure in doing it. They mean 
it for evil, while the Lord intends it for good in displaying his 
righteousness, instructing the world, that the world may know 
that he is God. Jer. xvi. 21. Dan. iv. 25. Gen. 1. 20. 

We must take this rather as a prophecy, and not as a com- 
mand to the prophet, just as we interpret the command to 
sinners to make themselves new hearts, not so much a com- 
mand to create it, as instructing them in their need of it, and 
suggesting their need of seeking it of God, who alone can give 
it. And it is highly necessary for them to know it, that they 
seek until they get it from the mighty power of God, who alone 
can give it. Eph. i. 19, 20. 



CHAPTEE VII. 

Verse 1. And it came to pass in the days of Ahaz 
the son of Jotham, the son of Uzziah, king of Judah, 
that Kezin the king of Syria, and Pekah the son of 
Kemaliah, king of Iarael, went up toward Jerusalem 
to war against it, but could not prevail against it. 

How unseemly it appears for the king of Israel and the 
king of Syria to be confederate against Judah, the church and 
kingdom of the Lord of Hosts. Should the king of Israel 
help the ungodly Syrians in a war to destroy the people of 
God ? Nothing is too evil for an apostate people to do, who 
know, as Israel did, the divine law, and were circumcised as 
God's people, and who thus knowing apostatized from God, 
and from the holy commandments given them. No weapon 
formed against him can prosper. Pro v. xxi. 30. 



254 



ISAIAH— CHAP. VIII. 



CHAPTEE VIII. 



Verse 9. Associate yourselves, ye people, and ye 
shall be broken in pieces; and give ear, all ye of iar 
countries. 

As the race is not to the swift, nor the battle to the strong, 
man is vain and impious when he depends altogether on means, 
and forgets the sovereign hand of Providence that ruleth over 
all. Because no preparation of means, be they apparently 
ever so formidable, can succeed unless the divine will and, the 
divine hand co-operate in the enterprise. Ps. cxxvii. 1. 

20. To the law and to the testimony: if they speak 
not according to this word, it is because there is no 
light in them. 

Those who teach or act according to their own will, their 
own imagination, their own reason, or their own conscience, 
and are not sustained by the divine word, are ignorant of their 
duty to God, and to themselves; and in danger of being left 
of God in darkness as judgment for their presumption — for 
being wise in their own conceit. Prov. ii. 1, 12, 13. John x. 
27. 1 John ii. 4, 5, 14, 21, 24. John xiv. 15, 21, 23, 24. 

Being blessed with a revelation from heaven we must walk 
by its precious light. We may not walk by our own unsanc- 
tified reason, substituting it in the room of the divine word, 
else we show that we are not of God. Isa. ix. 16. 

When women take an active part in public worship, when 
God commands them to be in silence, 1 Tim. ii. 11, 12, they 
betray themselves ; and show that they contemn God. Ps. 
x. 13. So do all those who encourage it or connive at it ; for 
God is not mocked. 

So do men and women in wearing each other's garments, or 
imitating them. It proves the corruption of the age, the per- 
version of their hearts. It is written, "All that do so are an 
abomination unto the Lord thy God." The dreadful corrup- 
tion of this generation appears in women in bloomery, and in 
men in shawls. Deut. xxii. 5. He who does not maintain the 
doctrines of grace, as they are taught in the word, when called 
to speak of them, is destitute of light, and of the fear of God. 
He who loves and fears God, can not contradict his word, nor 
pretend to be wiser than he. 



ISAIAH—CHAP. XIV. 255 



CHAPTER X. 

Verse 7. Howbeit he meaneth not so, neither doth 
his heart think so; but it is in his heart to destroy and 
cut off nations not a few. 

A man's actions may be in agreement with the divine will or 
the divine commandment; and yet they may be perfectly sin- 
ful if they proceed from a bad heart or a wrong motive. 
Hence Balaam sinned in obeying the divine command to go 
with Balak's messengers. Num. xxii. 20, 21, 22, 35. This is 
the reason why the sacrifices of the wicked are an abomina- 
tion to the Lord. Prov. xv. 8 ; xxi. 27. Ps. Ixxviii. 34-37. 
Matt. xv. 8. Jer. xvii. 10. Horn. x. 10. 

We may there see the necessity of the grace of the Holy 
Spirit, in order to render any exercise of fallen man, holy. 
Thus the Trinity is constantly necessary to us, the Spirit to 
sanctify us and direct our thoughts and our hearts, the Son 
to furnish a righteousness for us and to intercede for us, and 
the grace of the Father to accept us for Christ's sake ; for 
without these favors we must be undone forever. 

Our actions to be acceptable must be conformed to the 
revealed word. Without faith it is impossible to please him. 
Our hearts and motives too must be right, else we are not his 
children. Jer. xiii. 10, 13, 14. 



CHAPTER XIV. 

Verse 21. Prepare slaughter for his children for the 
iniquity of their fathers; that they do not rise, nor 
possess the land. 

Man is a race of created beings, being one race, or one flesh. 
They were all involved in Adam as their progenitor, their 
federal head ; so that all the human race, except Christ, were 
so involved in him as to be affected by his sin as he was ; and 
to be as guilty of it as he was. If fathers are not now situated 
as he was ; yet such is their relation, that the iniquities of 
fathers are visited upon their children to several generations ; 
and that the piety of parents brings blessings upon their 
children, . 



256 ISAIAH— CHAP. XIX. 

24. The Lord of hosts hath sworn, saying, Surely as 
I have thought, so shall it come to pass; and as I have 
purposed, so shall it stand. 

Sometimes God verifies his predictions or his promises with 
an oath, but it is only in condescension to our weakness, for 
his word or his thought is just as certain and infallible as any 
thing can be. So our word should be as sacred in its obliga- 
tion upon us, as our oath. Matt. v. 37. 

We may reflect that his promise or his oath is not the great 
reason of his doing any thing, so much as his thinking it ; for 
what he thinks so he will do. His thought is right because 
he is infinite both in wisdom and goodness ; therefore what 
he thinks at any time he thinks eternally and unchangeably. 
He thinks and promises only what is right. And then he does 
what is right because it is right. His promise or oath is not 
the first reason for the performance. There are many things 
that he sees right to do, which he has not spoken ; but which 
he will certainly do, because they are, right. 



CHAPTEK XIX. 

Verse 14. The Lord hath mingled a perverse spirit 
in the midst thereof: and they have caused Egypt to 
err in every work thereof, as a drunken man stagger- 
eth in his vomit. 

In divine kindness the Lord reveals to us truths of himself 
that are paradoxical, or seem to be, to show to us that he is, 
in his ways and thoughts above us as the heavens are above 
the earth ; to afford us an opportunity for the exercise of 
reverence and faith. He will not give us leave to think that 
he is altogether such a one as ourselves. If we do not bow 
with awe, and receive these seeming paradoxes with reverence, 
fear, and faith, it is our own fault, and we sin against light and 
knowledge. 

If we can not perceive how it is right, yet we can know that 
it i£ right and good, because he who does it is infinitely wise 
and good. When we remember that man is fallen, and is an 
outlaw, deserving no good from the judge, but is under his 
wrath both deserving and liable to all evil, and every hour 
deserving to be sent to the lowest hell, we can perceive that 
he may, any moment, be deprived of all restraint, and given 






ISAIAH— CHAP. XXXV. 257 

up to strong delusion, and to a perverse spirit, as the just and 
righteous reward of his vileness. In the execution of such 
judgment upon sinful man Satan may be permitted to deceive, 
harden, and mingle a perverse spirit in their princes that may 
lead them to govern the people under its influence. 

If we do not perceive the divine wisdom and goodness of 
this administration, it is owing to our weakness and depravity. 
Angels no doubt see it, and see it to be glorious in wisdom 
and justice. 



CHAPTER XXXY. 

Verse 8. And a highway shall be there, and a way, 
and it shall be called, The way of holiness; the un- 
clean shall not pass over it; but it shall be for those: 
the wayfaring men, though fools, shall not err therein. 

The way of holiness is a way of light and purity : no 
wicked or unregenerate man can walk in it. It is traveled ex- 
clusively by the children of God. 

It is not a path beneath the feet, but the manner of life, the 
way that a man lives, thinks, feels and acts. If a man does 
not live a penitent, grateful and believing life, he does not 
walk in this way ; for it is the way of holiness. The wicked 
walk in devious and crooked ways, and will constantly err in 
judgment and in purpose of heart by the blindness of their 
depravity, and the deceptive wiles of the adversary, by whom 
they are led captive at his will. 

They who walk in the path or highway of holiness, are 
exempt from his absolute dominion, and are led by the Spirit 
of God, the Spirit of holiness, in such a measure as to secure 
their perseverance in it. 

Although the adversary makes efforts to entice and allure 
them from the path, yet his efforts are unavailing ; for they 
are kept in the way by the power of God : and the righteous 
shall hold on his way, and wax stronger. Matt. xxiv. 24. 
1 Pet. i. 5. Job xvii. 9. A hypocrite may leave his path, a 
moral man may leave his ; but the Christian ever abides in his. 



258 ISAIAH— CHAP. XL. 



CHAPTER XXXVIII. 



Verse 1. In those days was Hezekiah sick unto 
death. And Isaiah the prophet the son of Amos canoe 
unto him, and said unto him, Thus saith the Lord, Set 
thy house in order: for thou shalt die, and not live. 

This was not taken as a decree, hut as a threatening, and 
just as the Ninevites understood Jonah, and just as God 
taught people to understand all suchi threatenings. Jer. 
xviii. 7. 



CHAPTER XL. 

Verse 5. And the glory of the Lord shall be reveal- 
ed, and all flesh shall see it together: for the mouth of 
the Lord hath spoken it. 

Universalities of this kind are numerous in the scriptures, 
and have to be interpreted by the context, and other scrip- 
tures. Interpreting this passage literally would make it 
include all beasts, as well as all men. And every one knows 
that the inspired writers do not predicate of beasts the knowl- 
edge of God. There are so many examples of this kind as to 
show us clearly the rule under which the inspired writers 
intended their writings to be understood. The prophet had 
express reference to the glory of God which should be dis- 
played in the coming and work of the Messiah, which were to 
be manifested in his teachings and miracles to all people, 
instead of being confined to Israel only, as the former dispen- 
sation had been. It was now to be addressed to all people, 
both Jews and Gentiles. Luke xv. 2. Acts ix. 15 ; x. 45. 
Rev. v. 9. 

In a literal sense all men did not see this salvation of Christ ; 
neither did all the Israelites : but all men saw it in the sense 
above given, viz : all kinds of men, all nations, all tribes, as 
well as the people of Israel. 

By misinterpreting such passages some deceive themselves 
about the extent of the atonement. 

29. He giveth power to the faint; and to them that 
have no might he increaseth strength. 

Like the preceding passage this also has a limited application 



ISAIAH— CHAP. XLIII. 259 

to the kind of persons described, and not all of them ; but to 
some of each kind. It is not applicable to all that are faint 
and weak ; but means that he will do such things, as to give 
power to the faint and strength to the weak. The coming of 
the Lord was said to be to give sight to the blind. And this 
it actually accomplished in kind, by giving sight to some who 
were blind. So when the Lord informed Ananias that Saul 
was a chosen vessel unto him to bear his name before the 
Gentiles, and kings, and the children of Israel, Acts ix. 15, it 
was not necessary that he preach the gospel to every Gentile, 
to every king, and to every one of these classes of persons ; 
but the promise was fulfilled when it was done to some of 
them. Again, " and Gentiles shall come to thy light, and kings 
to the brightness of thy rising." Isa. lix. 20 ; lx. 3 ; which 
are accomplished, if there are any instances of the kind. 

Passages of this character were necessary to counteract the 
narrowness and bigotry of the Jews, who supposed that the 
gospel dispensation was to be theirs exclusively, as the pre- 
ceding dispensation had been. Isa. xlii. 6. 



CHAPTEE XLIII. 

Verse 25. I, even I, am he that blotteth out thy 
transgressions for mine own sake, and will not remem- 
ber thy sins. 

Isaiah seems to have had a better evangelical view of the 
gospel dispensation than any of the old prophets. He clearly 
shows that (pardon and justification were independent of 
works and merit ; that God justified the ungodly for his own 
sake, and for his own glorious purposes to display himself to 
angels and men to conciliate their love and admiration, and 
thus enhance their bliss, as they beheld salvation as a gift of 
grace upon the ungodly and undeserving for the righteous- 
ness of God's Son ; for he provided it in his Son : and seeing 
this, the good displayed in it might lead them to repentance. 
Eom. ii. 4. The Lord did not save Saul of Tarsus for any 
good works ; for he was destitute of them, but saved him for 
his own righteousness in the person of his Son, and for his 
own glorious purposes as above. 1 Tim. i. 16. Isa. Ii. 21, 
22. Ezek. xxxvi. 22. 

27. Thy first father hath sinned. 

Imputation lies at the foundation of the gospel. If there 



260 ISAIAH— CHAP. LI. 

could be no imputation, then Christ's righteousness could not 
be imputed to us, and without it there could be no salvation. 
"Well, therefore, may the Christian love it, love God for it, 
and contend earnestly for it as for the faith once delivered to 
the saints. 



CHAPTEE XLIX. 

Verse 5. And now, saith the Lord that formed me 
from the womb to be his servant, to bring Jacob again 
to him, Though Israel be not gathered, yet shall I be 
glorious in the eyes of the Lord. 

In view of the backslidings of God's chosen nation, Isaiah 
was predestinated to be his prophet to preach his word to 
them, to admonish, warn and beseech them to return to the 
Lord, and take hold of his salvation. But if the prophet 
should not be successful ; if the people should not hear and 
return to the Lord ; the prophet's faith and labor would not 
be in vain — would not be lost ; for the glorious goodness of 
God in sending them such a prophet, and his fidelity in his 
work would both be manifested in his faithful preaching. 
These were great objects. It is written, "My word shall not 
return to me void." And it is said of the apostles, "We are 
unto God a sweet savor of Christ in them that are saved, and 
in them that perish. " 2 Cor. ii. 15. 

This is a great encouragement to faithful ministers to be 
diligent and persevering in their official work ; for whether 
they be successful or not, their fidelity will be rewarded. 
Ezek. iii. 19. 



CHAPTEE LI. 

Verse 16. And I have put my words in thy mouth, 
and I have covered thee in the shadow of my hand, that 
I may plant the heavens, and lay the foundations of 
the earth, and say unto Zion, Thou art my people. 

The grace bestowed upon the prophet was to qualify him 
for the arduous work of the ministry — the preaching of God's 
word valiantly and faithfully whatever difficulties he might 
meet with ; so that, by his ministry, God might perform the 
great works of planting the heavens and laying the founda- 



ISAIAH—CHAP. LIV. 261 

tions of the earth, or bless Israel both spiritually and tem- 
porally. 



CHAPTEE LII. 

Terse 15. So shall he sprinkle many nations. 

In describing the coming of Christ, and his sufferings in 
introducing the gospel dispensation, and the bringing in of all 
nations, the Lord identifies this bringing in of the Gentiles by 
the prediction that he, Christ, shall sprinkle many nations. 
It seems natural and unavoidable to interpret this description 
as relating to some characteristic feature of the gospel dispen- 
sation. As water baptism, taking the place of circumcision, 
was such a characteristic feature of the gospel dispensation, it 
is natural to interpret this sprinkling as referring to this seal 
of the covenant; and showing that gospel baptism was to be 
by sprinkling of water upon these many nations. 



CHAPTEE LIY. 

Verse 5. For thy Maker is thine husband; the Lord 
of hosts is his name; and thy Eedeemer the Holy One 
of Israel; The God of the whole earth shall he be 
called. 

This is not a command to use this title for God exclusively, 
but a declaration that he should be esteemed worthy of this 
title. Even in this passage are no less than six titles for him. 

Light is here thrown upon the memorial name of the Infinite 
One, which some have superstitiously thought it was revealed 
to Moses as his exclusive name, and which is found in Exodus 
iii. 15. That this memorial name was not exclusive, is evident 
from the fact that Moses never used it afterward ; but having 
recorded it in the tablets of Revelation, it remains at this day 
a witness of its being his name. It is written of Jacob, " Thy 
name shall no more be called Jacob, but Israel," Gen. xxxii. 
28 ; and yet in the verses immediately following he is four 
times called by his old name of Jacob, as it gene. ally is 
throughout the remainder of the Pentateuch ; which proves 
that these scriptures are not to be taken as exclusive or re- 
strictive. No more be called Jacob only. 



262 ISAIAH—CHAP. LVIIL 

10. For the mountains shall depart, and the hills be 
removed; but my kindness shall not depart from thee, 
neither shall the covenant of my peace be removed, 
saith the Lord that hath mercy on thee. 

God's covenant with his Son for his people, and with his 
people through his Son, was made as an everlasting covenant : 
and though, for unbelief, some of the natural branches were 
broken off, and the Gentiles were grafted in and have become 
heirs, and will so continue until the end of time, and until all 
the Gentiles shall be evangelized, and Israel shall be remem- 
bered, their ungodliness turned away, and they re-engrafted 
into their own olive-tree. Kom. xi. 25. When this shall take 
place, all heaven and all earth shall see that the covenant was 
everlasting, and that the Godhead is faithful to its stipulations, 
although many like Judas have been cut off, and have per- 
ished through unbelief; yet many of Abraham's descendants 
in every generation are saved. 



OHAPTEE LVIIL 

Verse 6. Is not this the fast that I have chosen? to 
loose the bands of wickedness, to undo the heavy bur- 
dens, and to let the oppressed go free, and that ye 
break every yoke, 

As faith without works is dead being alone, so fasting by 
abstinence from food, drink and recreation which is essential 
to it, if without enjoined accompaniments in holy living, is 
dead also. There is no fast without such abstinence. But if 
there be nothing but abstinence from food, drink, recreation, 
and labors, there is nothing more than hypocrites can perform. 

To put emphasis upon these accompaniments as the whole 
of fasting, is to commit an error; for they are only accompa- 
niments. It is common with the inspired writers to deny a 
thing only for the purpose of depreciating it. A thing is said 
to have no value by reason of the value that excelleth. So 
abstinence here is made of no account because it is not the 
whole. 

So again it is said, " For I spake not unto your fathers, nor 
tcommanded them in the day that I brought them up out of 
the land of Egypt concerning burnt offerings or sacrifices.'' 
Jer. vii. 22. Ps. 1. 5. Hos. vi. 6. John xi. 26 ; xv. 22. To 
undo the heavy burden, was to not exact that justice from the 



ISAIAH— CHAP. LXIII. 263 

poor which they could not render. Matt, xviii. 25-27. There 
is nothing in this passage about slavery that was authorized, 
except that it applies to the oppression of holding a Hebrew 
servant after his term of six years was expired. To hold him 
until then was not oppressive. So Lev. xxv. 39-44. 



CHAPTEE LXIII. 

Verse 10. But they rebelled, and vexed his Holy 
Spirit: therefore he was turned to be their enemy, 
and he fought against them. 

The Divine Author of revelation is not careful over par- 
ticular passages to couch them so that profane and ungodly 
men can not wrest them and make a bad use of them. He 
was not careful so to guard the forbidden tree that oar first 
parents could not approach it. Just so it is with the revela- 
tion. Those who wish to cavil have the opportunity to do 
so, but at their own peril, while those who love and fear God, 
and revere his holy name, will endeavor to put a good con- 
struction on his word and works. This will not be difficult, 
for it is written, "If any man will do his will he shall know of 
the doctrine. " John vii. 17. Isa. xxxv. 6. Jas. i. 5. 

God has been careful so to reveal the whole code of divine 
truth that one part explains another. He that wishes to know 
the truth will find it, because he will use the right means and 
he will be blessed in doing so. 

To break every yoke must be interpreted to apply to un- 
lawful yokes only. The parent has a yoke of government 
upon the child, for children must obey their parents. But 
this being a lawful yoke need not be broken. Neither can 
this scripture be interpreted to require us to break the yoke of 
matrimony, for this is a yoke. 2 Cor. vi. 14. Neither does 
it require us to apostatize from Christ Jesus and his easy yoke. 
Matt. xi. 29, 30. 

Turning, recorded of God, can not be interpreted as any 
change in him, because we know that he is unchangeable, and 
even without shadow of turning. Jas. i. 17. As God is in- 
finite and his ways incomprehensible, and as these ways have 
to be revealed to us in human language, that being finite and 
made to express finite things, is not capable of representing in- 
finite things. And spiritual and heavenly things having been 
also but very imperfectly understood by the generations who 
have constructed human language, therefore our words are 



264 ISAIAH— CHAP. LXIII. 

inadequate to the representation of infinite and spiritual things. 
Then only is the subject introduced, so that we must strive to 
elicit the real meaning by all the best efforts we can employ. 
We are therefore notified by one inspired writer that he speaks 
after the manner of men. Rom. vi. 19. Gal. iii. 15. So we 
have to do, viz: use human language and men's mode of re- 
presentation. Let us also remember that as man's language 
is more or less inadequate to express infinite things and heav- 
enly, so also must be our capacity to comprehend them. 

The turning of the Lord is only apparent and not real, and 
belongs to his administration, and not to his thoughts or pur- 
poses, so that there can be only the appearance of change in 
his administration when there is none in him. When angels 
felffrom their allegiance, God turned from being their friend 
because he was unchangeably just because they had turned. 

17. O Lord, why hast thou made us to err from thy 
ways, and hardened our heart from thy fear? Return 
for thy servants' sake, the tribes of thine inheritance. 

The prophet inquires why the Lord had made his chosen 
professing people to err or depart from his holy ways. He 
made no exception of his own case, and of the cases of other 
faithful and pious Israelites, but spoke of the nation of which 
the great majority were backslidden, and his language relates 
only to them. The pious men among them are all exempt 
from this hardening influence which was a judgment upon the 
nation for their prevalent, continued and obstinate impiety. 
The wicked part of the nation was the greater part of it, gave 
character to it and ripened it for judgments. These wicked 
and unworthy Israelites had not fallen from grace, but were 
always unregenerate, and like other sinners were liable to be 
hardened, as was Pharaoh and his subjects. Exod. xiv. 17. 

The prophet was so settled and established in the doctrines 
of grace that he speaks of the subject of God's hardening sin- 
ners without any apology or explanation. He does not seem 
to think that his brethren would be startled or stumbled at it. 
And why should we, when in the Lord's Prayer we have the 
doctrine in the petition, "Lead us not into temptation, " intro- 
duced with the same confidence. 

The prophet prayed for Israel for the inheritance of the 
Lord that he would return to them in pardoning grace, and 
sanctify their hearts, and bestow upon them spiritual and 
temporal blessings. 



ISAIAH— CHAP. LXV. 265 



CHAPTER LXIV. 



Verse G. But wo aro all as an unclean thing, and 
all our rightoousnossos aro as filthy rags. 

It is written that the natural man receiveth not the things o^ 
the Spirit of God; they are foolish unto him; neither can lie 
know them because they are spiritually discerned. Those, 
therefore, under this natural blindness are likely to betray 
their state; of heart by refraining from such humiliating con- 
fessions. The greater a man's piety the more humiliating is 

the position which he desires to take before the throne of the 

Divine Majesty. All the race of fallen man is vile and un- 
clean before God. 

There is propriety then in the revealed test, "By their fruits 
ye shall know them." Matt. vii. 1(>, 20. John xiii. 35. 



CHAPTER LXV. 

Verse 1. I am sought of thorn that asked not for 
mo; I am found of thorn that sought mo not: I said, 
Behold mo, bohold mo, unto a nation that was not 
called by my namo. 

The prophet is here foreshowing the calling of the Gentiles, 

although the principle is equally applicable to the calling of 

individuals, as the calling of Saul of Tarsus and to other con- 
verts who have been converted without seeking, both adults 
and infants. The Gentiles had not the means of grace, were 
not seedling God, yet when tin; gospel dispensation was opened 
the Gentiles of the various nations were brought into it, t. e., 
BOme of them. 

This passage relates to events which were to take place 
seven hundred years afterward. And yet it is put in the 
present tense, as is usual in revelation, for it is written that 
God calleth things that are not as though they were. Rom. 

iv. 17. They are often spoken of as though they were; past 
when they were yet future. Tims they were hidden, wrapped 
up in prophecy, to be manifested in due time. Thus in the 

Psalms: "They pierced my hands and my feet." Ps. xxii. 10. 
Also they may have been spoken of as already done, be- 
cause they were fixed and settled in the counsels of heaven by 
him whoso counsels shall stand and who will do all his 
pleasure. Isa. xlvi. 10. 



266 ISAIAH—CHAP. LXVI. 

Means are appointed of God and are generally necessary 
and indispensable. But he can work without them ; and he 
sometimes does work without them, to show us that he can. 
Jesus the Mediator and the Savior was provided without sin- 
ners asking for the provision, and even before the world was, 
as the election of his people was made before the fall. 

25. The wolf and the lamb shall feed together, and 
the lion shall eat straw like the bullock: and dust 
shall be the serpent's meat. They shall not hurt nor 
destroy in all my holy mountains, saith the Lord. 

Both the vicious and persecuting, the Gentiles and the Jews, 
when they became converted to God and are born of the Holy 
Ghost become as harmless as doves in the church of God, 
which is his holy mountain. They will love those who love 
the Lord. They will not promulgate false doctrine, nor do 
anything that will provoke their fellow-worshipers. But in 
all God's holy mountain — the visible church — they will all 
mind the same things and all speak the same things, and be 
-perfectly j oined together in the same mind and in the same 
judgment. 1 Cor. i. 10. 

This seems to have signally been fulfilled in the primitive 
church, when the brethren sold their houses and their lands 
to relieve their destitute brethren, and when any point of dis- 
agreement arose, as about circumcision, they took effectual 
measures to restore concord and unanimity. How much more 
noble and Christian like would we appear if we all would do 
so now. Piety now ought to yield the same fruit — let the 
same light shine. If it were of the same kind we can not but 
think that it would. It is said that dust shall be the serpent's 
meat. Those who are of the opposite character and not of 
heavenly birth will feed on iniquity, as the serpent inhales 
and feeds on dust, as he ever has ; no change will take place 
for the better with those who remain in unbelief. Gen. iii. 
14. Dan. xii. 10. 



CHAPTEE LXVI. 

Verse 2. For all those things hath my hand made, 
and all those things have been, saith the Lord : but to 
this man will I look, even to him that is poor and of a 
contrite spirit, and trembleth at my word. 

God will not look toward him for his righteousness nor for 
his goodness, but will look toward him in grace for Jesus' 



ISAIAH— CHAP. LXVI. 267 

sake ; for he intends mercy for his own sake upon ungodly sin- 
ners. He will chose unworthy and ungodly sinners and makes 
them know and feel their ungodliness and tremble under it. 

Whatever praise proud and self-righteous men may arrogate 
to themselves for erecting splendid houses of worship, erecting 
organs, having a splendid choir, and having all things in fine 
stvle, and expect the divine favor for such evidence of their 
devotion, they are taught that a meek and humble spirit and a 
contrite heart are of those things that God regards, and that 
attract the eye of the Holy One. See verse 5. Chap. lvii. 15. 
Luke xviii. 10. 1 Pet. iii. 3, 4. Eccl. v. 2. Matt. xv. 8. Ps. 
lxxviii. 37. 

3. He that killeth an ox as if lie slew a man; he that 
sacrificeth a lamb, as if he cut off a dog's neck; he that 
offereth an oblation, as if he offered a swine's blood; 
he that burneth incense, as if he blessed an idol. Yea, 
they have chosen their own ways, and their soul de- 
lighteth in their abominations. 

They were just as heartless and undevout in divine things 
as they were in their secular business. Such was the back- 
slidden state of the church, and such theh- cold, heartless and 
irreverent attendance upon divine ordinances, for their hearts 
were not in them. They had none of that awe and reverence 
which are essential to his worship. See Gen. xv. 12. Dan. 
x. 7, 8, 11. Gen. xxviii. 16, 17. 2 Cor. ii. 16. Ps. lxxxi. 11, 
12. 2 Cor. ii. 16. Tit. i. 15. 

4. I also will choose their delusions. 

As Israel would not walk in God's ways, that are good and 
wise and profitable, he would choose to which of the evil 
spirits he would deliver them over. If they would walk in 
evil ways, the Lord would choose what evil ways they should 
walk in, what idols they should serve, so as to make the wrath 
of man to praise him, and he would prevent and restrain them 
from all those which would not be overruled and made to re- 
dound to his glory and the best good of his kingdom. 

Men and angels are free agents in always choosing their own 
ways. But how far they will be able to carry them out de- 
pends upon him and is under his providence. JNo man does 
anything good or bad, only as the man chooses, nor even then 
unless the Lord permit it. Satan chose to afflict and to tempt 
Job, to test his sincerity, but he had to get divine permission 
to do it. Pilate had no power over the Lord unless it was 
given him from above. The legion willed to enter the swine, 
ut they had to get permission to do it. Balaam could not go 



268 ISAIAH— CHAP. LXVI. 

to Midian at Balak's request without divine permission. God 
holds the scepter. Hence we learn the security of the saints, 
and how the Lord can perform his promises, although it in- 
volve the action of evil agents who can not be beyond his 
control. 

23. And it shall come to pass, that from one new 
moon to another, and from one sabbath to another, 
shall all flesh come to worship before me, saith the 
Lord. 

From one regular season to another, pious men of all na- 
tions, under the gospel dispensation, should convene for social 
divine worship ; for then the Spirit would be poured upon 
the nations where the gospel was preached, and converts 
should be increased as the drops of the morning. For the 
purpose of serving a theory, and promoting a party, the word 
all is construed in an unlimited sense, by Arminians and Uni- 
versalists, in such passages as this. See 1 Johnii. 2. John 
i. 9. Mark xvi. 15. Men do not reflect upon the absurdity 
and falsehood in which they are wresting the scriptures, 
making quadrupeds and reptiles to become the subjects of 
gra'ce. 

It seems to have required a great variety of declarations to 
counteract the prejudices and bigotry of the Jews against the 
bringing in of the Gentiles, and engrafting them into the good 
olive-tree, and making them fellow r -heirs of the grace of the 
Abrahamic covenant : and with all this variety it was difficult 
of accomplishment. There is no need, however, of any mis- 
leading themselves on the subject; for such expressions as 
all flesh, the whole world, will not admit of such unlimited 
construction, because the one would include quadrupeds and 
reptiles, and the other would include trees, rocks and rivers ; 
for they are part of the whole world. Eev. vii. 9 contains a 
parallel passage, so that we can let scripture interpret scrip- 
ture, that we may be on safe ground. See Kev. v. 9. Acts 
xv. 14. 



JEEEMIAH. 

CHAPTER L 

Verse 5. Before I formed thee in the belly I knew 
thee, and before thou earnest forth out of the womb I 
sanctified thee, and I ordained thee a prophet unto the 
nations. 

As the Lord knew Jeremiah before he was horn, so he 
knows every soul before it has any being, even in eternity 
ages of ages before creation. But this knowing of Jeremiah 
implies more than cognizanee, and implies special favor to- 
ward him. At the final judgment, when he will say to sin- 
ners, "I never knew you," it imports that he never knew 
them as his saints — as the subjects of his favor. So when it 
is written, "Whom he did foreknow, he also did predestinate," 
the idea of gracious favor is to be understood. I never knew 
you as my children. 

Divine decrees and predestination are so plainly taught that 
no mistake can possibly be made by the pious reader. There 
is no room for any. 

8. Be not afraid of their faces; for I am with thee 
to deliver thee, saith the Lord. 

The divine sovereignty is so fully and so clearly stated in 
the scriptures, that no one can be ignorant of it without cul- 
pable unbelief. All the promises and all the prophecies are 
based upon it, verse 19. 

10. See, I have this day set thee over the nations 
and over the kingdoms, to root out, and to pull down, 
and to destroy, and to throw down, to build, and to 
plant. 

The first four of these prerogatives are of one import 
showing us that repetition is a feature of revelation ; and for* 
the purpose of emphasis. Isa. xxviii. 10. This commission 
to the prophet is not to be taken literally and absolutely; for 
he could not destroy nations, nor build them up ; for no power 
to do thus was conferred upon him, notwithstanding verse 18, 



270 JEBEMIAH— CHAP. IV. 

which goes to demonstrate that the figurative view of thes* 
prerogatives is the true one : for the prophet was neither an 
iron pillar nor a brazen wall, except in a figurative sense. He 
was to attend to the exercise of these prerogatives in his 
ministry, declaring in prophecies who would be destroyed, 
and who built up ; which shows how we are to understand 
John xxii. 23, and how Matt. xxvi. 26, and all that class of 
scripture, which is numerous. 

The prophet could declare the judgments of God upon those 
nations that were to be destroyed, and blessings upon those 
to be built up, and the Lord would bring to pass the words 
which the prophet pronounced ; and would thus bear witness 
to Jeremiah's commission. 

And Samuel grew, and the Lord was with him, and did let 
none of his words fall to the ground. 1 Sam. iii. 19. Hos. 
vi. 5. 

19. And they shall fight against thee; but they shall 
not prevail against thee; for I am with thee, saith the 
Lord, to deliver thee. 

We are taught to put all our trust in God, who is our 
only support and defense. He is our keeper, our hope, our 
righteousness, and our salvation. 

This passage enables us to get the meaning of chap. xx. 7 : 
"0 Lord, thou hast deceived me, and I was deceived." The 
promise of deliverance from the hands of his persecutors de- 
ceived him, or led him to deceive himself with full expecta- 
tion of exemption from persecution ; whereas the Lord meant 
to support him in his troubles, and to preserve him through 
them. All which he did. But as the prophet had expected 
exemption from persecution, he complained that God had dis- 
appointed his expectations of exemption from persecution. 
See Ezek. xiv. 9, which is a parallel passage. 



CHAPTER IV. 

Verse 3. For thus saith the Lord to the men of Ju- 
dah and Jerusalem, Break up your fallow ground, and 
sow not among thorns. 

As the husbandman could not have harvest if he should 
sow his seed upon unplow r ed ground, and among grass, weeds 
and thorns, so the professor of religion, if he do not repent, 
and have religion deep in his heart, will be barren and un- 
fruitful. 



JEREMIAH— CHAP. IX. 271 

10. Then said I, Ah, Lord G-od ! surely thou hast 
greatly deceived this people and Jerusalem, saying, 
Ye shall have peace; whereas the sword reacheth unto 
the soul. 

There is a free use of words in the scriptures, with great 
varieties of meaning. In this place, as in others, the word 
deceive is used in the sense of disappoint or deceive the ex- 
pectations. Men may calculate too largely, and hope for too 
much from the promises, as respects worldly enjoyments. 
Deut. xxix. 19. Jer. 3. 15 ; vi. 14 ; vii. 9 , 10 • xx. 7. Ezek. 
xiv. 9 



CHAPTER VI. 

Verse 30. Reprobate silver shall men call them 
because the Lord hath rejected them. 

As no sinner can forgive his own sins or regenerate himself, 
or sanctify his own soul, he must remain where he is under 
condemnation, unless the Lord of salvation shall see it to be 
suitable and proper to exert his Almighty power to deliver 
him from his lost condition. Eph. i. 19. If the Lord leave 
a sinner in his sins he thereby' reprobates him; which is all 
that is meant by reprobation. All the fallen angels are thus 
reprobated. Some sinners aiso are thus reprobated. Verses 
16, 22, 23. Jer. xiii. 14; xxi. 7. If the Lord thus rejects 
them now, it is only for their sins; but as he is ever of one 
mind he always knew that he would do it, Acts xv. 18, 
which includes all the reprobation that there is. 



CHAPTER IX. 

Verse 23. Thus saith the Lord, Let not the wise 
man glory in his wisdom, neither let the mighty man 
glory in his might, let not the rich man glory* in his 
riches. 

The reasonableness of this caveat is obvious, for the wise 
man has no lease of his wisdom : he may he deprived of it 
to-morrow by either death or lunacy while he is boasting of 
it, as Nebuchadnezzar was visited when boasting. Dan. iv. 
30, 31* Nothing can be more unsuitable or unbecoming a 



272 JEREMIAH— CHAP. XIV. 

polluted, sinful, dependent creature than the pride of boasting, 
either in word or thought. The wise, the mighty, and the 
rich are indebted to Divine Providence for all their posses- 
sions and advantages; and for every hour of their continu- 
ance. How then can they boast or glory in that which another 
lends them ? 1 Cor. iv. 7. Prosperous men have much to 
make them thankful and humble, but they have nothing to 
boast of, nothing to make them proud, nothing to glory in. 
2 Sam. vii. 18. Rom. ii. 4. 

The prophet seems to utter the sentiment of the wise man, 

"The race is not to the swift, nor the battle to the strong." 

Eccl. ix 11. 

The same was taught by Moses, when by the word of the 

Lord he informed Israel that it was God's love to their fathers 

that enabled them to drive out nations from before them 

which were greater and mightier than they were. Deut. iv. 

37, 38. 

God is not only King in Zion ; but he is King of kings, 

King of the whole universe ; we are in his hand as clay is in 

the hand of the potter. 

It would be wise for every soul to become reconciled to 

God, repenting of sin, turning, believing in the Lord Jesus 

Christ, and serving God, making piety toward God the great 

business and end of our being. 

How well then may the poor lost soul be taught to look to 

God for every blessing, and for grace unto salvation, and to 

cry, God be merciful to me a sinner. As it is written, "Thus 

saith the Lord God, I will yet for all this be inquired of by 

the house of Israel to do it for them." 

There is a beautiful consistency as well as harmony in the 

doctrines of grace. Dan. ii. 21. Ps. xlviii. 10-14; cxi. 7, 8 ; 

xxxiii. 4. lsa. xxv. 1. Butthese glorious things none of the 

wicked shall understand. Dan. xii. 10. Matt. xi. 25. 1 Cor. 

ii. 14. Rom. viii. 7. 



CHAPTEE XIV. 

Verse 12. When they fast, I will not hear their cry. 

Fasting requires abstinence from food, drink, and all bodily 
and mental recreations and enjoyments that are of a carnal 
and worldly nature, as well as our own labor, and the labor 
of our children and domestics, and must be accompanied with 
earnest prayer, and deep felt confessions of sin. 



JEREMIAH— CHAP. XIV. 273 

We may here learn another important rule of interpretation, 
that words are used to suggest subjects, and then when a 
subject is suggested, any branch of it may be the subject of 
discussion, as fasting is the subject here, and a remark is made 
upon the accompanying prayer. 

Carnal men will find it difficult to know how to understand 
election with/ the necessity of means, repentance and faith. 
And perhaps even spiritually-minded men may not feel as 
clear upon it as they wish ; but they will go forward trusting 
in the Lord. 

But when sinners have passed their day of grace and filled 
the cup of their iniquities, no prayers nor fasting can be 
availing : they are given up of God as fitted for destruction. 
The inquiry naturally arises here, what then becomes of the 
divine promises, " Every one that asketh receiveth ; and he 
that seeketh findeth ; and to him that knocketh, it shall be 
opened.' , Matt, vii.8. If we will let the scriptures explain 
this scripture, we shall learn that although it seems to be per- 
emptory and unconditional ; yet such is not the meaning nor 
the intent either of this nor of other kindred passages, which 
are without conditions or limitations. This is the plain teach- 
ing of the word. See Jer. xviii. 7-10. This is the explana- 
tion which is kindly given us to keep us from misinterpreting 
these passages. The whole code of revelation confirms this 
rule of limited and conditional construction. For instance, 
Moses asked the Lord that he might go over Jordan and see 
that good land. But he did not receive. Paul besought the 
Lord thrice that the thorn in the flesh might depart from him. 
But he did not receive what he asked. 

Again, " Strive to enter in at the strait gate ; for many, I 
say unto }-ou, will seek to enter in and shall not be able.' , 
Deut. iii. 25, 26. 2 Cor. xii. 8, 9. Luke xiii. 24. 

Such passages as have not this limitation are not destroyed 
by this limitation ; for limiting them is not destroying them ; 
they have signification, and afford much encouragement. 
Those who ask do often receive for asking for Christ's sake ; 
and those who seek are generally those who find. 

If those who ask do not always receive, and if those who 
seek do not always find, yet it is sufficient encouragement for 
us to ask and seek if many do succeed, or if there is only a 
mere peradventure that we may succeed and obtain. 

This is confirmed by the scriptures putting success upon 
this ground of possibility a mere peradventure. 1 Tim. ii. 25. 
Gen. xxxi.31; xxxii. 20. Exod. xiii. 17 ; xxxii. 30. Num. 
xxii. 6; xxiii. 3,27. From all these passages it is evident 
that a mere peradventure is a sufficient encouragement to 
ground action upon. Besides in civil government crimina 1 



274 JEKEMIAH— CHAP. XIV. 

seek pardon only on this ground. Our seeking pardon of 
God can only be on this ground ; for as this remedial s} r stera 
of salvation is promulgated before our transgressions, if our 
pardon were not thus suspended upon this peradventure, it 
would be a repealing and a nullifying of the law, and would 
be an indulgence and encouragement to commit sin. 

The Christian will accept salvation with cordiality and will 
strive to obtain it notwithstanding it be suspended upon this 
peradventure. Salvation to the sinner is not offered upon any 
stronger or any other ground of assurance beforehand — before 
he becomes a penitent believer. But when he has become a 
believer in Christ, is united to him by faith, then the promises 
of eternal life and glory are absolute, but not unconditional, 
for he must persevere unto the end or he will perish. 1 Cor. 
ix. 27. Heb. vi. 3-6; x. 26, 27. Matt. x. 22, Thus is the 
salvation of the believer conditional. But the uncertainty is 
with him, because of the genuineness of his present faith, and 
the certainty of his future perseverance can not be without 
some shadow of doubt or generally is not. But where there 
is absolute assurance, there is danger of its being from pride, 
ignorance and self-righteousness, and without evangelical 
fruit; yet, doubtless, there are pious persons who attain to the 
full assurance of hope, without uncomfortable darkness. 

If, however, a Christian's final salvation cause him anxiety, 
from its seeming uncertain to him, so as to lead him to say 
with Newton: 

4{, Tis a point I long to know ; 
Oft it causes anxious thought, 
Do I love the Lord or no? 
Am I his or am I not ?" 
Yet it is not uncertain with God ; for if he truly repents and 
believes, he will be saved; God has undertaken for him; and 
having begun the work in his regeneration, he will carry it on 
until the day of Jesus Christ, and will keep him by his power 
through faith unto salvation. If his salvation is a certainty, 
it is because he will persevere unto the end; whether he knows 
this or not God knows it, because he has it in his own hand, 
and has covenanted with his Son, that he shall be sanctified, 
pardoned and upheld to the end. 

This covenant between the persons of the Trinity is the only 
reason why no regenerated soul has ever fallen from grace or 
been lost and never will be. The conditions of this covenant 
between the Trinity have been performed by the Son on his 
part by his atoning sacrifice, and therefore the Father and the 
Spirit will perform theirs in the complete salvation of every 
one for whom the atonement has been made, or that covenant 






JEREMIAH—CHAP. XIV. 275 

would be broken on the part of the 'Father and the Spirit, 
which never can be. 

If any darkness envelop this subject, because it is both ab- 
solute and conditional, uncertain to us and certain to God, it 
is no objection against its truth, for it combines both human 
and divine agencies, one being fallible and the other infallible. 
So to some persons the certainty of election and the necessity 
of means and conditions seem to create a solecism ; neverthe- 
less they are unavoidable truths and can not be controverted 
nor separated. 

Means are indispensable, though they are not efficacious in 
themselves; their efficacy is in the divine hand. Paul may 
plant and Apollos may water, but God giveth the increase- 
Both are sine qua nons. If the gospel were not preached 
souls would not be convicted, and if God did not work no 
souls would be converted. And the decree includes both of 
them together. Neither of them is decreed separately and 
alone. If election is decreed, it is election to salvation, 
through sanctification of the Spirit and the belief of the truth. 
2 Thess. ii. 13. All of them are decreed together, as neces- 
sary parts of one whole. The decree to create man involves 
all his limbs, his members, his faculties, his life, his activity. 
If part of him had been decreed, and that part only made, say 
one-half, it would be a monster — a helpless thing. Those who 
cavil at the seeming absurdity of believing in divine decrees, 
and yet using means, are ignorant of the obvious fact that de- 
crees never accomplish anything. The reign of the Lord, a 
housand years in the millennium, was decreed before the 
world was created, but the decree does not accomplish it and 
never will. It requires more, it requires actual exertion to 
accomplish the decree. The same is our experience : we re- 
solve to build a house, or go a journey two years hence, and 
all this time the house is not built, the journey is not under- 
taken ; no, nor never will be unless the actual enterprise bo 
undertaken : the resolution accomplishes nothing. Let it be 
remembered also that God never does anything because he 
has decreed it. All things stand in his sight just as they 
would stand if they were not decreed, so that he can do just 
what he now sees it good to do, and he does nothing else. He 
does not anything because it is decreed, but because it is right 
and good. Because it was right and good to do it, therefore, 
it was decreed, and therefore it will be done, but not only be- 
cause it was decreed so much as because it is right. 

The promise that the regenerate shall hold on in holy living 
is absolute. So is the promise of seed-time and harvest, and 
that a flood shall not again destroy the earth, and the kingdom 
of God shall rise and triumph and the wicked shall be punished 



276 JEREMIAH— CHAP. XIV. 

and the pious believer shall be saved and the world shall be 
burnt up. 

If it were decreed that the temple would be built by Solo- 
mon, his actual exertion and using the means would not be 
unnecessary. If it be decreed that the bodies of men and 
beasts be nourished and sustained by food, the decree would 
not render the food unnecessary. 

If it be the divine law that faith Cometh by hearing, and that 
hearing is by the word of God, then it must be necessary that 
a man hear the word, else faith can not come by hearing. All 
the means that have ever been used in the world and succeeded, 
have accomplished divine decrees and were necessary to their 
accomplishment. 

When the employment of means is not attended with success, 
as to the object which we aimed to accomplish, yet some other 
divine purpose is always accomplished. Isa. xlix. 5. 1 Kings 
viii. 18. When God decreed the creation of a tree, all the 
parts of it, as root, body, branches, bark, leaves, flowers and 
fruit were all comprehended in that decree, all equally neces- 
sary to it. In like manner means are appointed to promote 
objects and accomplish purposes, and are indispensable, be- 
cause these objects and purposes are to be accomplished by 
these means and in no other manner. No husbandman raises 
a harvest that does not sow the seed, but he may sow and not 
reap. 

Those people whom the Lord would not hear were repro- 
bated, or given up to their own ways. Whenever a sinner 
dies without regeneration, he is driven away in his sins, in his 
depravity, and is reprobated for his sins. 

Herein the kindness of God appears in thus warning us of 
the consequences to be apprehended from not remembering 
our Creator in the days of our youth, and not giving our whole 
lives to him and to his service, not seeking the Lord while he 
might be found and not calling upon him while lie was near; 
for there is reason to expect that we shall be forsaken, given 
up, reprobated for our obstinate perseverance in our wicked- 
ness. How much better it would have been to have yielded 
in our youth, and to have been persevering in piety all our 
iives. 

That the Lord thus expostulates with sinners shows his 
goodness, his kind compassion. And for this every sinner 
should turn to God, love and worship Him, as well as for 
giving His Son to save him from death. But if they stub- 
bornly refuse to improve their precious privileges, it is just 
and right for Him to take all these abused privileges from 
them, as He said in the preceding verse to the prophet, Pray 
not for this people for their good. There is no more any 



JEEEMIAH— CHAP. XX. 277 

mercy for them. Their doom is sealed forever. When they 
fast I will not hear their cry. It is a fearful thing for a sinner 
to refuse one offer of grace, or to continue one day in rebellion 
against God* and in the rejection of his grace. Sinners of the 
human family are, as rational creatures and as moral agents, 
all bound to be holy. Every hour the duty is binding upon 
them. If they refuse their obligation and despise the kind 
offers of grace, it is no wonder that He withdraws these neglect- 
ed, gracious and kind offers, and says, Because you despise my 
rich grace, I will recall the abused offer; and hereafter I will 
not hear your cries, your prayers, nor your supplications. 

He is under no obligations to sinners, who are a rebellious 
race. He may cast them off at any hour and doom them to 
eternal perdition for their sins. As salvation is of grace he 
can give it or withhold it as he will. 

He shows his sovereignty in his grace by not giving or 
offering it to angels who are fallen. No mercy is shown to 
them. And yet they are under obligations to love God be- 
cause he is good, just, holy. If he do not have mercy upon 
them, yet they are bound to love him because he is holy and 
just, and they are bound to serve him because he is their 
Creator, the Father of their being. All the fallen angels are 
bound to be holy, as are all sinners, whether they have grace 
or not. Devils and sinners are not innocent in their depravity. 
Sin is sin and depravity is depravity in any moral agent, inde- 
pendent of all other consideration. If God withhold mercy 
and grace from some sinners as he does from all devils, he is 
holy, wise, just and good in it, and they are bound to give 
him their whole heart in love. 



CHAPTER XX. 

Yerse 7. O Lord, thou hast deceived me, and I was 
deceived: thou art stronger than I, and hast prevailed. 

When the prophet complains that he was deceived, he uses 
the word in the sense of his expectations being dissappointed, 
as it is used in other places. Isa. lxiii. 17. Ezek. xiv. 9. 
The prophet had formed- expectations of exemption from per- 
secutions, which was more than God's promise intended. Jer. 
i. 8, 19. 

When his persecutions became heavy and protracted, he 
complains in the text he was disappointed in his expectations 
of exemption from persecution. 



278 JEREMIAH— CHAP. XXXII. 

He also complained, saying, "Every one doth curse me," 
xv. 10 ; and to curse his day lilte Job. See Jer. xx. 14. Job 
iii. 1. Words being thus used in various senses by the in- 
spired writers, and sometimes in new and peculiar* senses, has 
led some to misunderstand the passages in which words are so 
used. But let us remember that God's word is everlasting 
truth, and that the words used by the inspired writers, as used 
by them, were the most suitable for the purposes of the Divine 
Spirit, and were intended to put men upon study and research 
in investigating the scriptures, as they dig for hidden treasures 
in the earth, and to search the scriptures and to ask in prayer 
for help in understanding them. Jas. i. 5. Gen. iv. 1, 26; vi. 
6. 1 Kings ii. 9. Ezek. xiv. 9. Amos ix. 8, 9. John v. 39. 
Rom. ix. 3. 1 John ii. 2. 



CHAPTER XXXI. 



Verse 30. But every one shall die for his own in- 
iquity. 

Every one who has committed a crime which, by the law 
is punishable with death, shall be put to death for his own 
iniquity, and no other person shall be punishable for it. It does 
not mean that every one who commits sin is reprobated. 



CHAPTER XXXII. 

Verse 35. And they built the high places of Baal, 
which are in the valley of the son of Hinnom, to cause 
their sons and their daughters to pass through the 
fire unto Molech ; which I commanded them not, 
neither came it into my mind, that they should do 
this abomination, to cause Judah to sin. 

The backsliding of the leading men of Judah led them to 
omit what God had commanded, and to do what he had not 
commanded. This is characteristic with the wicked who for- 
sake good to practice evil ; omit what is plainly right to in- 
dulge what is as clearly wrong. The worship of Molech was 
not required, neither did it come into the divine mind to re- 
quire it, or that they ought to do it. vii. 31 ; v. 28 ; xliv. 17, 
21 Ps. xxxvii. 35. 



JEREMIAH— CHAP. LI. 279 



CHAPTBE LI. 

Verse 5. For Israel hath not been forsaken, nor 
Judah of his God, of the Lord of hosts; though their 
land was filled with sin against the Holy One of Israel. 

When God chose Abram and called him, and separated him 
from his kindred and from his father's house, the family were 
idolaters. If they were idolaters, were so unworthy when 
they were called, and if they were elected only of grace, and 
were only sinful and unworthy then, their Father could never 
see them any worse afterward, nor see cause to forsake them. 
"I will never leave thee nor forsake thee. ,, Heb. xiii. 5. Deut. 
iv. 31. 1 Chron. xxviii. 20. 2 Sam. vii. 15. Even the 
wicked enjoyed public blessings. Let it be remembered that 
salvation is of grace, and that the gifts and callings of God 
are without repentance — what he undertakes he will accom- 
plish. Rom. xi. 29. 

When the Lord tried Moses by an offer to disinherit Israel, 
and only retain the family of Moses, and make them the seed 
of Abram and the nation of Israel, he replied, "Remember 
Abram, Isaac and Jacob, thy servants, to whom thou swarest 
by thine own self, and saidest unto them, I will multiply your 
seed as the stars of heaven ; and all this land that I have 
spoken of will I give unto your seed, and they shall inherit it 
forever." The Lord put this argument and prayer into the 
mouth of Moses that he might prevail. And Moses declining 
the offer showed that he was not ambitious. 

Jehovah is glorious in his faithfulness, for it displays his im- 
mutability and truth. He is of one mind, and without shadow 
of turning. Ps. Ixxxix. 20, 37. Jas. i. 17. 

His glorious perfections shine with effulgence in the certain 
final perseverance of the saints, who are kept by the power of 
God. 



LAMENTATIONS. 

CHAPTEE I. . 

Verse 12. Is it nothing to you, all ye that pass by? 
hehold, and see if there be any sorrow like unto my 
sorrow, which is done unto me, wherewith the Lord 
hath afflicted me in the day of his fierce anger. 

The great sorrow of the prophet was not for his personal 
sufferings or afflictions, for these he could bear ; he is com- 
plaining in the name of Israel and complaining for them, and 
he was chiding those who could not feel for Zion. 

The church, for backslidings and unfaithfulness, may ex- 
pect to be ill-treated by the wicked. Prov. xvi. 7. But when 
she suffers thus, it is not without the hand of the Father, who 
does nothing without cause. Evil men often afflict the right- 
eous without any other cause on their part but enmity against 
God and his people. But God knows of this cause, and he 
knows of other causes, as their backsliding and his own love. 
Heb. xii. 6. Kom. viii. 28. 

When wicked men grieve the children of God by evil speak- 
ing, teaching false doctrine, profanity and wickedness, it would 
be better for them that a millstone were hung about their 
neck and they were cast into the sea; for the Head of the church 
espouses their cause, and takes as done to himself the injuries 
done to his people, who are as dear to him as the apple of his 
eye. Matt. xxv. 40. Zech. ii. 8. 

What men do against the children of God they not only do 
against him but do the injury to themselves, when with sorrow 
and shame they will give account at the great day. All men, 
therefore, have a deep interest in the happiness of God's people 
and in the honor and prosperity of religion, since their own 
salvation may be connected with its influence and success. 
2 Cor. ii. 15, 16. 

15. The Lord hath trodden under foot all my mighty 
men. 

The prophet is speaking in the name of the nation, the peo- 
ple of Israel ; and acknowledges that Divine Providence 



LAMENTATIONS— CHAP. III. 281 

directed all the calamitous events that the wicked persecutors 
were perpetrating upon Israel. 



CHAPTER II. 

Verse 14. Thy prophets have seen vain and foolish 
things for thee: and they have not discovered thine 
iniquity, to turn away thy captivity ; but have seen 
for thee false burdens and causes of banishment. 

There were different kinds of prophets. They were not all 
godly men ; but occupied, in sacrilege, the place of godly 
men. Their preaching was to honor themselves, to please 
themselves, and to amuse and please their hearers ; but they 
were not intended to serve and honor God, and to save the 
souls of their hearers; and thus brought judgments both 
upon themselves and their hearers; as it is written, "And I 
have seen folly in the prophets of Samaria; they prophesied 
in Baal, and caused my people Israel to err." Jer. xxiii. 13. 
Such teachers may easily be known by the hearers f they are 
wise and thoughtful. "By their fruits ye shall know them." 
Matt vii. 16. John vii. 17. 

We may not give countenance and encouragement to false 
teaching by hearing them. Prov. xix. 27. 2 John 10. Rlig- 
ious teachers whose lips should keep knowledge, and who 
should not shun to declare the whole counsel of God, are lia- 
ble to be led astray so as to preach another gospel, or what is 
not the gospel of Christ, and thus to drown men in destruction 
and perdition. 



CHAPTEE III. 

Yerse 33. For he doth not afflict willingly, nor 
grieve the children of men. 

Although there is a sense in which he does not willingly 
afflict men, yet there is also a sense in which he does willingly 
afflict them; just as there is a sense in which a judge of a 
court does not willingly pronounce judgment upon a criminal, 
but does it with tears of sorrow; so there is a sense in which 
he does it willingly, to discharge his duty, to uphold govern- 
ment, to uphold the law, and to render justice; for if he did 



282 LAMENTATIONS— CHAP. Y. 

not do it in some sense willingly, he would not do it all : for 
a man in some sense must will what he does, as he can not act 
without his will. 

A father punishes his child with sorrow, and would avoid 
it if he could consistently with his love to his child ; for he 
that spareth the rod hateth his son. Prov. xiii. 24. 

Our heavenly Father in some sense willingly afflicts the 
children of men, as when he does it for their own profit. Heb. 
xii. 10. Ps. cxix. 67. Rom. viii. 28. So also when he lays 
heavy judgments upon the wicked because justice can no 
longer bear with them. Jer. xlix. 12. It may be difficult to 
make some such subjects entirely clear ; but we understand 
that the goodness and mercy of God make him delight more 
in some things than in others. As he takes pleasure in a sin- 
ner turning from sin, rather than perishing in it. Ezek. xviii. 
23, 30, 31, 32. 



CHAPTEK IV. 

Verse 16. The anger of the Lord hath divided 
them; he will no more regard them: they respected 
not the persons of the priests, they favored not the 
elders. 

When the wicked go from one degree of depravity to 
another, they are at length given up and left in their sins to 
perish without mercy, and without hope. They may appre- 
hend that they have arrived at this fearful point, when they no 
longer respect the persons of ministers and elders. Matt. x. 
14, 40 ; xxv. 40. John xiii. 20. 



CHAPTEK V. 

Verse 7. Our fathers have sinned, and are not; and 
we have borne their iniquities. 

The Lord in righteousness visits the iniquities of the fathers 
upon the children. There is such a relation between parent 
and offspring, ruler and subject, that the iniquities of the 
former may be visited upon the latter. The sins of Saul de- 
prived Jonathan and Saul's family of the throne of Israel, and 
brought a dearth upon Palestine. 2 Sam. xxi. 1. The chil- 
dren of Sodom, and of Dathan and Abiram died with their 
parents. 



EZEKIEL. 



CHAPTEE III. 

Yerse 7. But the house of Israel will not hearken 
unto thee; for they will not hearken unto me; for all 
the house of Israel are impudent and hard-hearted. 

The same state of heart that leads men to disobey God> 
leads them to disregard the teaching of his faithful servants ; 
and the same heart that leads men to obey God, leads them 
likewise to obey his word spoken by his servants. ' Luke x. 
16. John xv. 20. 

There were periods when Israel feared God and regarded 
the words of the Lord, and the words of his servants ; as 
when Samuel came to Bethlehem the people trembled at his 
coming. 1 Sam. xvi. 4. Exod. xii. 31-33. Matt. viii. 34. 

There also were periods of great degeneracy, when they 
regarded not the word of the Lord spoken by his servants. 
From these variations arise difficult questions, as when a 
pious generation is succeeded by one that was licentious. If 
it be true of individuals that the righteous shall hold on his 
way, why may it not be true of nations also ? Although this 
be true of individuals, yet it is not necessarily so of nations ; 
for a generation that is pious may pass away, and another gen- 
eration may succeed a hundred years afterward that are not 
pious. 

18. When I say unto the wicked, Thou shalt surely 
die; and thou givest him not warning, nor speakest to 
warn the wicked from his wicked way, to save his 
life; the same wicked man shall die in his iniquity; 
but his blood will I require at thy hand. 

Ministers of the gospel, and parents of children, should 
bear a trembling sense of responsibility for the souls com- 
mitted to their care, lest they perish through their neglect. 1 
Cor. viii. 11. Ministers and parents should watch over those 
committed to their care, and comport themselves with dignity, 
zeal, earnestness, a good example, and right teaching, and thus 



284 EZEKIEL— CHAP. III. 

train them up in the nurture and admonition of the Lord ; lest 
if they perish through their neglect their blood or the loss of 
the souls of their wards be required at their hands, or the 
blame laid to the charge of those who unfaithfully neglect the 
precious souls committed to their care. It was this responsi- 
bility that made an apostle exclaim, "And who is sufficient for 
these things ? Who can perform these duties with good fidel- 
ity ? Yea, woe is me if I preach not the gospel. " 

21. Nevertheless, if thou warn the righteous man, 
that the righteous sin not, and he doth not sin, ho 
shall surely live, because he is warned; also thou hast 
delivered thy soul. 

One warning that gospel ministers are bound to give is, 
that if the righteous fall away, it will be impossible to renew 
them again to repentance, and nothing remains for them but a 
certain fearful looking for of judgment and fiery indignation 
which shall devour the adversaries. Heb. vi. 4; x. 2b\ 

By what is taught in this and verse 18, we see the import- 
ance of means, in that eternal life and eternal death are sus- 
pended upon this faithfulness in the use of means. "He shall 
surely live, because he is warned." If souls are saved by 
being warned in the faithful preaching of the word, or by the 
delivery of the divine message, these means are of infinite 
value; and are so necessary that salvation is connected with 
them. 

It is a truth that faith cometh by hearing; and it is a truth 
that it comes in no other way : no man ever believed in Jesus 
Christ who never heard of him. No man was ever regener- 
ated unless the Holy Spirit put his will and his [almighty[hand 
to the work. 

Just so no man raises a crop of corn or wheat unless he 
employs the appropriate means. If he should sow or plant 
sawdust he would ,not raise either wheat or corn. And who 
will still say, that the certainty of divine knowledge renders 
means unnecessary? We know that it does not render means 
unnecessary ; for if God must necessarily know what will be, 
he must know [whether the husbandman will plant sawdust 
or corn. J I is knowledge or decree covers both points : they 
are decreed together as two parts of one thing. 

But sometimes the seeding is decreed alone, and then there 
will be no harvest; for if the harvest were not decreed there 
will be none, whatever seeding and other means may be used 
or not. So, if God give not the increase, the planting and 
watering of Paul and Apollos must be in vain. Truly means 
are sometimes useless, and are always so when the Wise and 



EZE KIEL— CHAP. XIV. 285 

Holy Sovereign will not give them success. Yet as [they are 
sometimes, and perhaps generally successful, there is encour- 
agement to use them from the mere peradventure that success 
may attend them ; and also from the certainty that there can 
be no success without them. In this are manifest the children 
of God, and the children of the devil. One diligently uses 
means, notwithstanding divine decrees, because he is com- 
manded to use them ; and the other laughs him to scorn for 
inconsistency. But wisdom is justified of her children. 
Matt. xi. 19. 

God will not accept fasting and prayer when performed in 
a heartless manner, as he had respect to Abel, but not to Cain. 
Gen. iv. 4, 5. 

One warning which ministers must give, has been men- 
tioned. Others are the following, viz : 

To honor their father and mother. 

To rise up before the hoary head, and to honor the face of 
the old man. 

To obey civil rulers. 

Not to profess religion without experiencing it ; for to eat 
and drink unworthily at the Lord's table, is to eat and drink 
damnation to ourselves. 1 Cor. xi. 29. 

Without holiness no man shall see the Lord. lleb. xii. 14. 

Except wo repent we must perish. Luke xiii. 3. 

Except we be regenerated, we can not be saved. John Hi. 3, 

When we stand praying we must forgive. Matt. vi. 12, 14, 
15; xviii. 35; xi. 25. 

We must love our brethren, and all men. 1 John iii. 10. 
Matt. xxii. 39. 

We must use hospitality. And always as the Bible teaches. 
Isa. viii. 20. 

To teach servants to obey and love their masters, becauso 
they aro faithful and beloved, partakers of the benefit. 1 Tim. 
vi. 1-5. 



CHAPTER XIV. 

Verse 9. And if tho prophet bo doccivod when he 
hath spoken :i thing, I the Lord have deceived that 
prophet, and 1 will stretch out my hand upon him, 
and will destroy him from the midst of my people 
Israel. 

Reading this verse in a negligent manner has left some under 






286 EZEKIEL— CHAP. XX. 

a wrong impression. The prophet here spoken of is a false 
prophet ; and not one who is not so deceived in his expecta- 
tion of the fulfillment of his prediction. 1 Sam. iii. 19. 

When a false prophet had uttered some prediction, he 
would naturally be anxious for its fulfillment; but if it were 
not fulfilled, the Lord imputes it to the hand of his provi- 
dence. I the Lord have deceived him, that is, I have deceived 
his hopes of its fulfillment. 

Tfte deception does not refer to his prediction, but to its 
fulfillment; because the deceiving is after the prophet has 
uttered his prophecy, and can therefore only relate to the 
fulfillment of it. See Jer. iv. 10; xiv. 10; xx. 7. 



CHAPTBK XVI. 

Yerse 2. Son of man, cause Jerusalem to know her 
abominations. 

The language of this command, "To cause Jerusalem to 
know," seems like requiring of the prophet the performance 
of an impossibility. Many other commands have a similar 
appearance, as "Make you a new heart." Ezek. xviii. 31. 
Jer. i. 10. 

The designation, Son of man, by which the prophet desig- 
nates himself, is the same as that by which the Messiah, in his 
humility, distinguished himself. 

This command would be fulfilled by the prophets inform- 
ing the people of the city of the great evil of their conduct 
toward the Lord. Isa. Iviii. 1. 1 Tim. v. 20. 

This is a duty that may not be omitted nor imperfectly per- 
formed. Lev. xix. 17. 



CHAPTER XX. 

Verse 9. But I wrought for my name's sake, that it 
should not be polluted before the heathen, among 
whom they were, in whose sight I made myself known 
unto them. 

The same sentiment is here expressed that Moses used in 
his expostulation for Israel. Num. xiv. 13. If God destroyed 



EZEKIEL— CHAP. XXII. 287 

his people, the Egyptians should hear it, and take occasion to 
reproach the Lord. Josh. vii. 9. 

25. Wherefore I gave them also statutes that were 
not good, and judgments whereby they should not 
live. 

All these statutes that were not good were not effectual with 
them. 



CHAPTER XXII. 

Verse 2. Now, thou son of man, wilt thou judge, 
wilt thou judge the bloody city? yea, thou shalt show 
her all her abominations. 

The prophet was to judge, and to condemn the city of Je- 
rusalem. And he was to do it in the name of the Lord — by 
the divine authority. He was to preach to the people the 
divine law, their disobedience to . it, their sin against divine 
goodness, and the jndgments that were coming upon them. 
So the apostles were to retain and remit sins ; only ministe- 
rially, and by the authority of God ; and only as they were 
inspired, or instructed by the divine word to do it. But they 
were never to do it on their own account, not at their own 
will, but only as required of God. John x. 25 ; vii. 28. If 
Jesus was thus limited by his instructions, how rather should 
we be in such solemn and responsible transactions, as judging 
men, retaining and remitting sins. This office of showing men 
their sins, and the judgments that await them, is both arduous 
and painful ; and for which many lack moral courage and 
evangelical valor. Nathan valiantly performed it to David, 
when he said, Thou art the man. 2 Sam. xii. 1-7. Jeremiah 
faithfully performed it to Zedekiah, John the Baptist to 
Herod, Christ to the Jews, Stephen to his persecutors ; and 
the hosts of sacred heroes, whose records adorn the sacred 
pages ; and if poets on earth have commemorated their noble 
deeds which so far surpass the deeds of bloody heroes, as to 
be engraved on the imperishable tablets of eternal glory, and 
show forever, "That he who ruleth his own spirit does more 
than he that taketh a city." Jer. xxxviii. 15-18. Matt. xiv. 
14. John viii. 44. Matt, xxiii. 33. Acts vii. 51. Heb. xi. 
1-40. 

But their virtues would not have appeared with such com- 
plete luster, were they not set off by'the persecutions of which 



288 EZEKIEL CHAP. XXXIII. 

they were warned, and which they suffered. The Lord told 
them, saying, "If they ha^e persecuted me they will persecute 
you." John xv. 20. 

Although they knew that piety and faithfulness to the Mas- 
ter insured persecution from the wicked world ; yet none of 
these things hindered them any more than the soldier is hin- 
dered by the bloody carnage that awaits him. Acts xx. 24. 

Men ought to receive the preaching of divine truth, as a 
message of love sent from heaven to enlighten and instruct a 
poor benighted world with docility, with meekness, with grati- 
'tude, with profound awe, and great fear; for they must give 
account to God for the privilege. How plainly is the truth in- 
culcated in the word, that they who receive Christ's messengers 
receive him. Matt. x. 15-40. John viii. 47. In directing 
Moses to consecrate Joshua, the Lord said, " And thou shalt 
put some of thine honor upon him, that all the congregation 
of the children of Israel may be obedient.'* Num. xxvii. 20. 

" And thou shalt say unto them, Thus saith the Lord, if ye 
will not hearken to me, to walk in my law, which I have set before 
you, to hearken to the words of my servants the prophets, 
whom I sent unto you, both rising up early, and sending 
them, but ye have not hearkened." Jer xxvi. 4, 5. 

Notwithstanding all those commandments to hear God's 
servants, carnal men everywhere refuse to hear them. Look 
at all the heresies and false doctrine that so abound even in 
Christendom, where the servants of God are everywhere pro- 
claiming God's word, and where carnal men are rejecting it. 



CHAPTER XXXIII. 

Verse 2. Son of man, speak to the children of thy 
people. 

All scripture is given by inspiration of God : the words 
being inspired as well as the ideas. Isa. li. 16. These words 
many times only suggest the subject, as many other words 
would suggest, and equally as well, as far as we can perceive. 
But we may not presume that the Holy Spirit did not have 
good cause for choosing the words adopted. And the pur- 
poses in view, in this selection, will be accomplished by his 
own hand, altho igh they be unknown to us. 

The phrase, Bon of man, suggests the prophet Ezekiel, but 
for all we can perceive, the word Ezekiel, or prophet, or the 
son of Buzi, would have suggested the same person. "My 



EZEKIEL— CHAP. XXXIII. 289 

people," suggests the people of the Hebrews ; but how many 
other names are used in revelation for the same people ; and 
with the same divine authority : how often does the Lord call 
them My people, which in this passage would to us have the 
same meaning. But God's thoughts are not our thoughts. 

Inspired men did not select the language in which the ideas 
are expressed ; for, if they did then what was revealed would 
not be his words. 

One prophet was inspired to use one class of words, and 
another to use a different class of words to express the sense. 
Matt, xxvii. 45. Mark xv. 25. Luke xxiii. 44. 

Again,'one inspired writer is inspired to use different words 
to express or suggest the same subject. By revealing in dif- 
ferent words the same thing affords an explanation, that is 
helpful, as Heb. vii. 2. Eev. ix. 11. 

Different names are used for the same person, as Peter, 
Cephas, Simon for the Apostle ; and Thaddeus, Lebbeus, Judas 
for another apostle ; and Nathaniel, Bartholomew for another ; 
and Thomas, Didymus for another ; and Saul who is also 
called Paul, and the Apostle of the Gentiles, for another. Acts 
xiii. 10. Jehovah, God, the Almighty Father in Heaven, 
Creator, and Lord, and Preserver, are designations used by 
different writers for the King of kings. The Messiah has 
many names employed by different inspired writers, as they 
were directed by the Divine Spirit. 

3. If when he seeth the sword come upon the land, 
he blow the trumpet, and warn the people. 

If a man hold this charge of watchman, he has a great re- 
sponsibility, for life and death* are suspended upon his faithful- 
ness or unfaithfulness in its execution. How preposterous is 
the cavil of some against the use of means, when every one 
knows that life and death are suspended upon them ; for he 
who will not eat to nourish his body must die ; and the woman 
that will not convert her flour into bread, it will remain flour, 
and if she will not cook her dinner it will remain raw. If no 
one builds houses there will not be any. If no persons build 
ships, there will not be any built, nor any commerce or navi- 
gation. 

13. When I shall say to the righteous, that he shall 
surely live; if he trust to his own righteousness, and 
commit iniquity. 

The cavil that the elect will be saved, let them do ever so 
ill, is here contradicted on divine authority. But the only 



290 EZEKIEL— CHAP. XXXVI. 

safety of the righteous is in their not doing the iniquity and 
their being kept from it, 1 Pet. i. 5; for if they do it they will 
be eternally lost; the mouth of the Lord hath spoken it, and 
he will make it good. But all these warnings are given to 
save him from the iniquity, that he may take warning, use the 
means and live, for if he do not he will perish. But the 
warning can be made a savor of life unto life to him; and will 
be ; he shall live because he is warned. Ezek. iii. 21. 1 Cor. 
x. 13. Job xvii. 9. It is kind in God thus to warn his chil- 
dren and make the warning effectual. Heb. vi. 4. But to 
make the warning eifectual they must use means, or the warn- 
ing will have no saving effect. Exod. ix. 19, 25. 



CHAPTBE XXXIV. 

Verse 23. And I will set up one Shepherd over 
them, and he shall feed them, even my servant David. 

David was not to be raised from the dead, but a man of his 
posterity would be raised up to occupy his throne. 



CHAPTER XXXVI. 

Verse 22. Therefore say unto the house of Israel, 
Thus saith the Lord God; I do not this for your sakes, 
O house of Israel. 

Since the fall of Adam no man hath deserved any blessing 
from the divine hand ; many poor, unworthy sinners have 
been rewarded for poor, imperfect services rendered to God, 
but such rewards were of grace, and for Christ's sake ; and 
when those who received them deserved everlasting destruc- 
tion from the presence of God and from the glory of his power. 
But the Sovereign would prove his goodness and his grace, 
and would encourage poor sinners in endeavors to serve him 
although all their righteousnesses are, and must be as filthy 
rags. Isa. lxiv. 67. Luke xvii. 10. Ezek. xxix. 18, 19. Jer. 
xxvii. 6-8. 

25. Then will I sprinkle clean water upon you, and 
ye shall be clean from all your filthiness. 



EZEKIEL— CHAP. XXXVI. 291 

Moses had sprinkled blood and water upon the people and 
upon all things used in ceremonial worship. And this con- 
tinued during that dispensation. But here the prophet is pre- 
dicting that change to sprinkling clean water, which will be 
made under the gospel dispensation upon you, you who shall 
be God's people, which then will consist of both Jews and 
Gentiles, for the middle wall will then be removed. Eph. ii. 
14. Matt. xxi. 43. 

When priests sprinkled blood with scarlet wood and hyssop 
upon the polluted house it was declared to be clean, or suffi- 
ciently purified for all ceremonial purposes. So under the 
gospel dispensation the sprinkling with water shall be equally 
efficacious for all ceremonial purposes. And there does not 
seem to be anything under the gospel dispensation to which 
this prophecy can apply but the sacrament of baptism ; we 
seem to be compelled so to understand it. If, therefore, we 
did not baptize by sprinkling, we could show nothing in the 
church that would answer this prophecy, and of course we 
could not be the gospel church alluded to by the prophet. 
Sprinkling then must be of real importance, if it is necessary 
to preserve the truth of prophecy, the truth and veracity of 
God. Isa. lii. 15. Num. xix. 13. 

26. A new heart also will I give you. 

A new heart is a gracious gift of God which was purchased 
by the Lord Jesus by his atoning sacrifice, and bestowed in 
regeneration in infinite mercy, and in free grace upon those 
for whom it was purchased. And it is not bestowed for any 
works of the subject, nor for anything done, or to be done by 
him, but alone and solely for what Christ has done. 

Faith, however, is necessary to salvation, and is that grace 
which unites to Christ and takes hold of his salvation. But 
this faith is just as much the gift of God as regeneration is. 
This faith is not a work of righteousness, for it is that instru- 
ment which takes hold of Christ's righteousness, but it is no 
righteousness itself, else the righteousness of Christ would be 
unnecessary. And if faith be a gift of God, it can not be a 
righteousness of merit. 

Although salvation is of faith and not of works, it is so of 
faith that it may be by grace. And although faith precedes 
salvation, yet it is necessarily in the order of nature, as salva- 
tion is annexed to faith in the promise, but faith is a necessary 
part of salvation, for all are saved who have it. It is not 
separated from salvation because it precedes it in the order of 
nature, for it is necessarily subsequent to regeneration. So 
repentance, in the order of nature, necessarily precedes faith in 



292 EZEKIEL— CHAP. XLIV. 

Christ, as a man must necessarily know that he is sick and in 
need before he applies to a physician. Eepentance is a view 
of our .lost condition and a right feeling about it, else we 
should not come to Christ. We must feel our need of him, 
view his fitness, or not go to him. But although repentance 
be first, faith second, and glory be in the third place, yet they 
are one salvation, and are all indispensable. 

If the sinner is commanded to make to himself a new heart 
and a right spirit, Ezek. xviii. 31, it is not because it is in the 
siuner's power to do it, nor because it is not exclusively the 
work of Omnipotence, Eph. i. 19; ii. 4, 10; but it is because it 
is the sinner's duty to be holy, for if it were not his duty to 
be holy then unholiness would not be wicked — sin would not 
be sin. Rom. viii. 7. Sin is evil and of its own nature de- 
serving of death. 



CHAPTER XLIV. 

Verse 7. In that ye have brought into my sanctu- 
ary strangers, nncircumcised in heart, and uncircum- 
cised in flesh, to he in my sanctuary to pollute it. 

If uncircumcised persons had been admitted to the sacred 
things of the Mosaic dispensation it would defile, pollute, pro- 
fane the house of God. The Lord Jesus, therefore, had to 
conform to the ceremonial law in its every requirement. 
Matt. iii. 15. 

A breach of the ceremonial law would be a pollution and sin- 
ful because it would be a breach of the commandment, for sin 
is lawlessness, that is the transgression of the law. Lev. 
xix. 23. It was this ceremonial law that Uzzah violated and 
that cost him his life. 2 Sam. vi. 7, 8. 1 Chron. xiii. 9-11. 1 
Sam. vi. 19. Ceremonial profanity in holy things is now 
quite common and contemptuous to divine things. It would 
be pollution to admit an unbaptized person into the church ; 
baptism is not the door, is not admission. Those who hold 
the keys, after a vote sustaining an examination, admit mem- 
bers to the church. This is the door, viz: the vote of the 
session. 

Ministers, by some sects, have been admitted to the sacred 
office without the imposition of hands, and members have 
been admitted to communion without baptism, by profane and 
sacrilegious persons who must give account to the Head of 
the church. Verse 23. Dan. i. 8. 



EZERIEL— CHAP. XL1V. 293 

When a building is dedicated to the worship of God it is 
sacrilege to use it for any other purpose. No business meet- 
ings of any kind but devotional can be held therein. It is the 
Lord's house. Those who have omitted the consecration of 
their church on this account show that they have a conscience 
as do those who having consecrated theirs, contine its use to 
divine worship. No society of man's invention can be meet- 
ings held in the sacred inclosure. The religious society of 
communicants may meet there for worship and sacraments ; 
but not for church business of any kind, because it is a sacred 
place. Matt. xxi. 12, 13. Mark xi. 15-18. The censers used 
sacrilegiously or profanely by Korah and his company were 
sanctiii-ed, made Holy, by being used once in worship and were 
forever held sacred. Num. xvi. 37, 38. All men have not 
reverence for God and divine things. Isa. lxvi. 2. Dan. x. 7, 8. 



DANIEL. 



CHAPTBE I. 

Yerse 9. Now God had brought Daniel into favor 
and tender love with the prince of the* eunuchs.. 

The Lord had purposes to accomplish by the eunuch's love 
for Daniel. By it Daniel avoided defiling himself, and al- 
though he was a bondman, he prevailed by the use of entreaty 
alone, paying to his master entire respect and humble sub- 
mission, and with these he prevailed and prospered, for the 
Lord was with him and he was with God. And he walked 
humbly with God and men, as every truly pious man will do. 
The effect of his humble and submissive behavior was of God, 
as it is written, "When a man's ways please the Lord, he 
maketh even his enemies to be at peace with him." Prov. 
xvi. 7. 

Humble and submissive deportment is the beauty of piety, 
and secures the divine promise that all things shall work to- 
gether for good to them who love God. Kom. viii. 28. How 
beautifully is this promise verified in the lives of Joseph and 
Daniel, who were as kind and faithful to their masters as they 
could have been to their parents. They never lost anything 
by doing so, for godliness is profitable unto all things. 1 Tim. 
iv. 6; vi. 6. 



CHAPTER II. 

Verse 17. Then Daniel went to his house, and 
made the thing known to Hananiah, Mishael, and 
Azariah, his companions. 

When pious men are in trouble they go to God alone if they 
have none to sympathize with them, and lay their troubles 
before him, but if they have such they fraternize with ' them, 
and unite in prayer to the Father, as it is written, "Where two 
or three of you are gathered together in my name there am I." 
Matt, xviii. 20. 



DANIEL—CHAP. IV. 295 



CHAPTER IV. 

Verse 17. This matter is by the decree of the 
watchers, and the demand by the word of the holy 
ones: to the intent that the living may know that the 
Most High ruleth in the kingdom of men, and giveth 
it to whomsoever he will, and setteth up over it the 
basest of men. 

We may look with reverence and admiration at the goodness 
of God in so inserting in many places the evidence of the Trin- 
ity, and so unexpectedly as to plainly appear to be done with 
design, that we may have the evidence, line upon line. The 
three designations, Watchers, Holy Ones and Most High 
(two being in the plural and one in the singular number), cor- 
respond to the Trinity in unity. So Alehim in the plural is 
joined to a verb in the singular number. 

The Most High reigns in wicked kingdoms, as well as over 
wicked men ; he sets up whom he will, and sets up the basest 
of men at times, and at other times the best, as David and 
Josiah. When it is said, "He sets the basest of men," we are 
not to understand that that is all he does, for it is only one of 
his works. Jas. i. 17. It is sin in the creature if he did not 
know; he who was guilty of the sin of ignorance was sinful, 
and had to offer his sacrifice. Job was for a time under the 
control of Satan physically, and for wise and good purposes. 
The Lord sets up the basest of men as a judgment, as it is said, 
"I gave them a king in mine anger, and took him away in my 
wrath." Hos. xiii. 11. 

Angels and men were created holy, and having rebelled and 
became depraved does not put them out of his jurisdiction or 
control. He takes the subjects of his kingdom out of the 
wicked generations o£ men whom he raises up and conserves 
for that purpose. If wicked nations were all destroyed there 
would be no materials for converts to his kingdom. These 
wicked kingdoms and wicked men are necessary also for the 
manifestation of his justice and the trial of his people, and 
showing their love to their souls, and displaying their zeal for 
their salvation, for if he should thus display his justice upon 
appropriate subjects, how could that attribute be known to his 
glory? and saints and angels be filled with love and joy? and 
chant alleluias? Rev. xix. 1-3. 



296 DANIEL— CHAP. VI. 



CHAPTEE VI. 

Verse 10. Now when Daniel knew that the writing 
was signed, he went into his house; and his windows 
being open in his chambers toward Jerusalem, he 
kneeled upon his knees three times a day, and prayed, 
and gave thanks before his God, as he did aforetime. 

He used no carnal strategcms to avoid detection, knowing 
that, as help must come from God, and from him only, he 
ought to be found in the way of well-doing. And his expecta- 
tions were not disappointed. 

Christians may and must disobey civil rulers in matters of 
fundamental importance. Acts v. 28-30. 

27. He delivereth and rescueth, and he worketh 
signs and wonders in heaven and in earth, who hath 
delivered Daniel from the power of the lions. 

How plainly does the great King reveal himself in his 
works, so that men and angels may know him. If the doc- 
trines of grace are mysterious to carnal men, 1 Cor. ii. 14, yet 
his eternal power and Godhead are clearly seen in his works, 
displayed before all men, so that they are without excuse for 
not loving and worshiping him. Eom. i. 20. Darius the 
Gentile clearly saw the hand of God in the deliverance of 
Daniel — and did not put his light under a vessel, but pub- 
lished it abroad that God might be honored and that all might 
be instructed, as Nebuchadnezzar had done. Chap. iii. 28. 

Thus should all men honor the Most High. If they omit it 
they rob him of that glory which is his due. This is that for 
which Belshazzar was reproved, for he knew or ought to have 
known the great events of his father's reign, and yet he acted 
as if he were ignorant of them. Chap. v. 22, 23. His queen 
was not ignorant. And he had no excuse for indifference to 
events of such magnitude: it could only proceed from an evil 
heart of unbelief. 

The works of creation, providence, and redemption should 
inspire all men with wonder, admiration and love. 



DANIEL— CHAP. IX. 297 



CHAPTEE IX. 

Verse 24. Seventy weeks are determined upon thy 
people and upon thy holy city, to finish the transgres- 
sion, and to make an end of sins, and to make recon- 
ciliation for iniquity, and to bring in everlasting right- 
eousness, and to seal up the vision and prophecy, and 
to anoint the Most Holy. 

These seventy weeks, according to verse 25, are to com- 
mence at the time when the decree should be made to restore 
and to build Jerusalem, which is understood to be the decree 
of Artaxerxes Longimanus, at the request of Nehemiah. They 
reach to Messiah the Prince, to the time when he was cruci- 
fied, by which he was anointed effectually for his work of 
Mediator and Savior by bringing in everlasting righteousness 
for the salvation of his people ; and including his anointing. 
Acts x. 38. John i. 32. All the particulars of this verse, as 
finishing transgression, making an end of sins, etc., all six 
relate to one event, the death of the Messiah. 

It is not so easy to interpret the prophecies of revelation, 
as it is the historic and didactic parts of it which are less em- 
blematical. As such prophecies are couched in emblems, 
symbols and figures, there is room for misinterpretation. In 
this prophecy of the seventy weeks, as the events have trans- 
pired, and are of a marked character, it is less difficult to 
adjust their chronology. 

It seems that the prophecy was not intended to be given in 
such a manner, that the precise time of the events should be 
foreknown ; but that they be hid as under a vail, until their 
fulfillment should lift the vail and thereby settle their inter- 
pretation. 

This was no doubt wise, because if wicked men knew 
beforehand of the events, they might attempt to frustrate 
them, as Herod did by destroying the children of Bethlehem, 
Matt. ii. 16 ; and as the patriarchs attempted to prevent the 
fulfillment of Joseph's dreams. Gen. xxxvii. 20. 

When the events have transpired it is easier to refer them 
to the prophecy that before noted them. John xii. 16. The 
solar years of these seventy weeks are fewer than the pro- 
phetic years of the Jewish calendar. And this is accounted 
for by the two facts that the calendar years, not only were 
shorter, and of course contained a greater number ; but as the 
period is measured by weeks, and they being three divisions 
afford room for three fractions, which two facts afford ample 



298 * DANIEL— CHAP. X. 

room to account for this seeming discrepancy ; as the last of 
the seventy weeks including the Messiah's ministry and cru- 
cifixion, make only four solar years ; for he was cut off in 
the midst of the week. Then as there were several decrees 
in favor of restoring Jerusalem, it becomes difficult to ascer- 
tain which of them is that from which the seventy weeks, or 
four hundred and ninety years commences. 

But if we could not harmonize the four hundred and ninety 
years with our chronology, it would afford no ground for 
discrediting the prophecy : for Messiah did come, and was cut 
off, but not for himself. And all the particular events occur- 
red as specified, as for any thing that can appear, exactly in 
accordance with the prophecy. 



CHAPTBE X. 

Verse 7. And I Daniel alone saw the vision : for 
the men that were with me saw not the vision ; but a 
great quaking fell upon them, so that they fled to hide 
themselves. 

i, This resembles the vision of Saul of Tarsus recorded in 
Acts ix. 7 ; xxii. 9, as Saul's attendants neither saw nor heard 
what he saw and heard. 

8. Therefore I was left alone, and saw this great 
vision, and there remained no strength in me: for my 
comeliness was turned in me into corruption, and I 
retained no strength. 

Although Daniel was a meek and humble saint, and had an 
abiding sense of his pollution as a sinner ; yet when this 
vision occasioned a realizing sense of the divine presence and 
majesty, it occasioned also a much deeper sense of his own 
vileness ; so that what before seemed comeliness in him was 
now corruption. 

The humility that necessarily attends true piety, makes the 
child of God susceptible of very deep impressions in the 
house of God, and at the Jthrone of grace, and whenever he is 
associated with divine things, v. 17. 

11. And he said unto me, Daniel, a man greatly 
beloved, understand the words that I speak unto thee, 
and stand upright: for unto thee am I now sent. And 



DANIEL— CHAP. XII. 299 

when he had spoken this word unto me, I stood trem- 
bling. 

In the catalogue of Bible saints the prophet Daniel shines 
with peculiar luster. His deep and genuine piety appears in 
the angel's declaring that he was greatly beloved ; and it also 
appears in his standing trembling before the holy angel who 
came on a message from God. The fear of God is declared to 
be the beginning of wisdom. His devout piety filled him 
with reverence while the message from heaven is spoken to 
him. This fear was not the fear of being lost, but the fear of 
the Holy One, who is of infinite majesty, and in whose sight 
the heavens are unclean. It is filial fear. While perfect love 
casteth out fear, it is the fear that hath torment, not that which 
worketh by reverence and love. 1 John iv. 18. Ps. xxxi. 
19; xxxvi. 1; lxiv. 4; lxx. 5; cxi. 10; cxix. 63. Eccl. iii. 
14. Isa. xxiii. 5. Jer. xxxii. 39. Mai. iv. 2. Matt. x. 28. 



CHAPTBE XII. 

Verse 2. And many of them that sleep in the dust 
of the earth shall awake, some to everlasting life, and 
some to shame and everlasting contempt. 

From this and other passages, it is evident that the Jews 
were acquainted with the doctrine of the resurrection, and the 
future states of happiness and misery. The prophet is here 
referring to the coming and resurrection of Christ, when many 
rose from the dead. Matt, xxvii. 52. Job xix. 26. Isa. 
xxvi. 19. 



IIOSEA. 

CIIAPTEE I. 

Verse 10. Yet the number of the children of Israel 
shall be as the sand of the sea, which can not be 
measured nor numbered; and it shall come to pass, 
that in the place where it was said unto them, Ye are 
not my people, there it shall be said unto them, Ye are 
the sons of the living God. 

This is interpreted as a prophecy of the calling of the Gen- 
tiles. Rom. ix. 25, 26. llos. ii. 23. 

11. Then shall the children of Judah and the chil- 
dren of Israel be gathered together, and appoint them- 
selves one head, and they shall come up out of the 
land: for great shall be the day of Jezreel. 

In verse 6, the prophet had shown that God would no more 
have mercy upon the house of Israel. But here they are to 
be gathered with Judah, and to be one people with him. And 
both unite in appointing their ruler. This corresponds with 
Ezekiel xxxvii. 17-19 ; for though the house of Israel, as ten 
distinct tribes, were no more to bo a nation, yet an elect por- 
tion of them was merged with the people of Judah and Ben- 
jamin. 2 Chron. xi. 13-17. 

During the reign of Rchoboam vast multitudes of the ten 
tribes, shocked with the idolatry of Jeroboam, forsook him 
and went over to Judah, and have ever since remained identi- 
fied with Judah and Benjamin. Therefore the ten tribes, 
though lost as a nation, 2 Chron. xi. 12-16 ; Amos vii. 11 ; 
J I os. i. 6, are not lost as being known as the seed of Abraham, 
the children of the covenant. All the twelve tribes are re- 
maining. This explains why the Epistle of James is not 
addressed to Judah and Benjamin, but to the twelve tribes as 
consolidated. For the same reason the apostle speaks of "our 
twelve tribes instantly serving God day and night." Jas. i. L 
Acts. xxvf. 7. 

Jehu was commissioned to make destruction at Jezreel : 



HOSEA— CHAP. 1Y. 301 

and did it faithfully. But he did it delighting in human 
slaughter, and thus he displeased the Lord ; for to obey with 
an evil heart is sin. Num. xxii. 22. Great would-be the day 
when the Sovereign should destroy the house of Israel, the 
ten tribes, for the blood so wantonly shed at Jezreel and Sa- 
maria; although it would all have been right had it been done 
with a right spirit. Hos. i. 4. This great day has a reference 
also to the kingdom of Messiah under the gospel dispensation; 
for it is made to synchronize with the conversion of the Gen- 
tiles, v. 10. Isa. xi. 10-13. Jer. iii. 17, 18. There is, there- 
fore, no discrepancy between verses 6, 10, 11 of Hosea, chap. 1. 

Great blessings were in reserve for the pious Hebrews who 
had belonged to the ten tribes but had deserted them, but 
none for the kingdom of Ephraim, or the ten tribes as an inde- 
pendent nation. 

We ought to obey all the divine precepts. But obedience 
of love and faith only is acceptable. 



CHAPTEE IV. 

Versus 13. They sacrifice upon the tops of the 
mountains, and burn incense upon the hills, under 
oaks and poplars and elms, because the shadow thereof 
is good. 

The Most High had appointed a place at which the nation 
should worship him. It should have been esteemed as the 
greatest privilege to conform to the divine requirements. But 
instead of this they consulted their own pleasure in the man- 
ner of attending upon these ordinances; and received a curse 
instead of a blessing. If they believed that if they only per- 
formed the service it was immaterial where. But they were 
entirely mistaken. 2 Thess. ii. 11. 2 Tim. ii. 16. 

14, I will not punish your daughters. 

He would not send judgments upon them in this world to - 
reclaim them ; but would give them up to their own way, and 
to take the consequences in the other world. Verse 17. 

19. The wind hath bound her up in her wings. 

Their destruction is compared to a tempest that would carry 
them away, and utterly destroy them. 



302 HOSEA— CHAP. V. 



CHAPTER V. 

Verse 6. They shall go with their flocks and with 
their herds to seek the Lord; but they shall not find 
him; he hath withdrawn himself from them. 

Although it is a principle that they who seek shall find ; 
yet it must also be true, that those who have sinned away their 
day of grace, or who have committed the unpardonable sin, 
are exceptions to that rule. Prov. i. 28. Luke xiii. 24. See 
comment on those passages. 



AMOS. 

»o>*<oo- 

CHAPTBE II. 

Verse 7. That pant after the dust of the earth on 
the head of the poor, and turn aside the way of the 
meek: and a man and his father will go in unto the 
same maid. 

Depravity is generally exhibited as an association of vices ; 
covetousness and incest are here associated. They would 
grind and wrong the poor; and would extort from them even 
the smallest amount of property, as if they coveted even the 
dust that fell upon their heads. With the humble inoffen- 
sive and meek man or woman would deal unjustly, and make 
merchandise of them as far as possible. Among them there 
was not that honor that is sometimes found among thieves. 

And to crown their depravity the prophet adds the charge 
of incest. It seems worthy of such an unnatural and wicked 
man as Absalom, who drove his father from the throne to go 
in unto his father's concubines. 

Whether any form of marriage was observed or not is not 
mentioned by the prophet about the son and the father going 
in unto the same maid ; for the crime of incest must equally 
obtain. 

Silence is at times very expressive, and most significant. 
When Joseph made himself known to his brethren, they most 
eloquently expressed their feelings by silence. When the 
evangelist informs us of John the Baptist charging Herod 
with incest, not a word is said of his brother Philip's being yet 
living : the silence shows that that fact had no bearing on the 
crime of incest, which was the same whether Philip were liv- 
ing or not. 

There was a single exception made by the Levirate law. 
That a husband's brother, or nearest relative should marry 
the widow of a brother who died childless. 

This provision was made for state purposes, that a man's 
inheritance might not go out of his family ; and had no effect 
upon the general prohibition. It gave no liberty for a man to 
marry his father's wife. 1 Cor. v. 1. A man may not ap- 



304 AMOS—CHAP. III. 

proach unto a brother's widow. Lev. xviii. 16 ; nor to a 
wife's mother, daughter or granddaughter, whether they have 
been married or not ; or whether the man have lost his wife 
or not. The silence shows that these points are irrelevant. 



CHAPTER III. 

Verse 2. You only have I known of all the families 
of the earth. 

Of all the families — nations — of the earth, you only have I 
chosen or taken as a peculiar inheritance to me ; and to enjoy 
peculiar favor. Know is used in this sense. Matt. vii. 23. 

10. For they know not to do right, saith the Lord, 
who store up violence and robbery in their palaces. 

They did not know the beauty of holiness, nor the necessity 
of uprightness. Whatever sense they might have had of 
wrong and right, that sense had now become so seared by 
indulgence in sin, that it became dead and inoperative. 

How dangerous and ruinous is the temerity of indulgence 
in sin till conscience loses its power, so that a man is like a 
beast as to his sense of moral right and wrong. His eternal 
ruin seems to be sealed upon him. 



OBADIAH. 

CHAPTER I. 

Verse 10. For thy violence against thy brother Ja- 
cob, shame shall cover thee, and thou shalt be cut off 
forever. 

Edom was the country inhabited by the descendants of Esau, 
who was Jacobs brother, and who treated the people of Israel 
malevolently, as if they were as the heathen nations, cruelly 
engaging in wars against them. Ps. cxxxvii. 7. Jer. li. 35. 
Deut. xxiii. 4. Matt. xxv. 40, 45. 1 John iii. 10. The great- 
ness of the crime against Jacob consisted in their being God's 
people. It had been sinful if it had been against any other 
nation ; for God's law requires all men to love one another ; 
and even to love enemies, but especially our kindred, and the 
children of God. Luke viii. 21. 



,J () N A IT. 
OHAPTEE I. 

Vkrsk 4. But tlio Lord sent Out 21 groat wind into 
the sea, and there was 21 mighty tempest in the sen, 
ho that the ship was Like to be broken. 

This tempest was an expression of the Lord's displeasure at 
the disobedience of Jonah, But all on board the ship suffered 
the danger with him, until they with his advice separated him 
from them ; and then the storm and the danger ceased. 

We, are here taught thai there Is no escaping the divine 
hand; Tor Ee is in every place, and will by no means clear the 
guilty, [f we ascend to the clouds of heaven, dive to the 
bottom of the sea, or flee to the end of the earth, we will not 
escape from 1 1 1m. 

All the elements are in Sis hand and ready to be made the 
instruments of his pleasure. Pharaoh experienced this when 
he refusedto let Israel go. Exod. xiv, 26, 27. The use of the 
preposition into in this passage is instructive; into the sea, and 
in the sea, or on the sen, would all convey thesame idea in this 
place, as into the land means over the land. Mali. ix. 26. Bee 
also Num. xiii. 17. Deut, xxxii. 49. Judges iii. 27. Amos iv. L. 
John iv. 20, 21. In these places, in the mountain and into 
the mountain mean no more than on the mountain, 

That the Lord sent a wind into the sea, docs not mean into 
the water of the sea. So if John baptized in Jordan it would 
not infer any more than within the banks of the river Jordan. 



ZE CHART A JI. 

CHAPTEE II. 

Verse 11. And many nations shall bo joined to the 
Lord in that day, and shall be my people. 

There are so many passages which relate to the calling of 
the Gentiles to their ultimate enjoyment of evangelical privi- 
leges with the Jews, that it becomes important to ascertain 

their import, to see their coherence and learn the rule of exe- 
gesis. When a nation, or a tribe, or a people are referred to 

in general terms, they are considered as a whole, are taken as 
a mass; and the promise or the tiling affirmed of them is ful- 
filled whenever the affirmation is verified to any part of that 
nation, or people or mass. This is shown to he the meaning 
of many nations in this passage, for an apostle has so ex- 
pounded it with all ' such passages. "Simeon hath declared 
how God at the first did visit the Gentiles to take out of them 
a people for his name." Acts xv. 14. Here we see that when 
God took out of the Gentiles about twenty-four persons in the 
house of Cornelius, lie had visited the Gentiles. Acts xv, 14. 
Rev. vii. 0. It was promised to Abraham that in his seed 
all families of the earth should be blessed, or all the nations 
of the earth, for both are of the same import. Gen. xviii. J 8. 
This prediction has been fulfilled in the days of the apostles 
and since, if only a very few individuals of the various nations 
have received the gospel. The promises to Abraham that 
God would bless his seed, are fulfilled when only some of his 
seed are so blessed, although a vast many of them have re- 
mained destitute of that blessing, being hardened in unbelief, 
for it is written, "They are not all Israel that are of Israel." 
Rom. ix. 6. 

The promise was to his seed as a body of people, and not to 
each individual of that body, for many generations perished 
before Christ came, and although some of every generation 
who were Jews inwardly did partake of the promise, yet a 
vast many seem never to have enjoyed it. Luke xvii. 25. 
Mark viii. 31. Luke vii. 80. John i. 11. So when it is said 
the Jews sought the more to kill him. John v. 18. Although 



308 ZECHARIAII— CHAP. VIII. 

it is spoken of the Jews as a body, we know that it means no 
more than that some of the Jews sought to kill him; for John 
the Baptist, and the apostles, Nicodemus, Joseph of Arimathea, 
and Lazarus were Jews and of them none sought to kill him. 
Probably not one out of ten of the Jews sought to kill him, 
yet the passsage is true if any of them sought to kill him. 
But it would not be true if we interpret it to mean that all 
the Jews so sought. So where the word all is used if we in- 
terpret it to mean every individual, we shall make revelation 
teach falsehood in many cases. So scribes and elders. 



CHAPTBE VIII. 

Verse 10. For before these days there was no hire 
for man, nor any hire for beast; neither was there any 
peace to him that went out or came in because of the 
affliction: for I set all men every one against his 
neighbor. 

We do not doubt but that there was a general display of this 
treachery and malevolence in Israel at that time. And there 
were exceptions, but the prophet is not allowed to divert their 
minds by stating them, nor to encumber the subject with them, 
although the prophet knew that he himself was an exception, 
and that other prophets and pious men in Jerusalem also were 
exceptions. 

The sovereignty of God both over good and evil men is a 
common doctrine of revelation. He that does not receive it 
rejects the word of God. He that does not believe it does not 
believe God. And he that does not know it does not know 
God, for this doctrine is as fundamental as it is common, for 
this sovereignty is one of his attributes. 

The afflictions that were laid upon Jerusalem were so heavy 
that laborers, depending on labor for daily bread, could not 
get employment and of course suffered for want of the neces- 
saries of life. 

If sinners have all forfeited the divine favor, then he can 
justly send upon them strong delusions so that they will rise 
against each other, or any other judgment, as he has often. 
1 Sam. xiv. 16; Judges vii. 22; or he can cut them off as 
cumberers of the ground and appoint them their portion with 
the wicked in eternal death. 



MALACHI. 

CHAPTEE I. 

Verse 6. A son honoreth his father, and a servant 
his master. 

This is a declaration of a principle, a duty, rather than an 
assertion of a universal fact, for although all persons, young 
and advanced, should honor their parents, yet Ham did not 
honor his father as Shem and Japheth did. Absalom and 
Adonijah did not honor their father as Solomon did. Neither 
do all servants honor their masters as some do and all should. 
Hence we clearly perceive that what seems to be stated as 
matter of historic fact, is only as a principle to which our at- 
tention is called. 

It may be useful to observe that the duty of children to 
their parents and of servants to their masters is on the same 
foundation, so that they are equal, one being as holy as the 
other and one being oppression as much as the other. Eph. 
vi. 1-8. 1 Tim. vi. 1-5. 

When slavery is so often mentioned in both Testaments for 
illustration and for legislation, it is never once disapproved. 
This is a fact of significance to those who love the truth and 
search for it. 

This point is proved by Israel's being directed to take bond- 
men of the Gentiles. Lev. xxv. 44, 45. 1 Kings ix. 21, 22. 
Josh. ix. 22, 23. Num. xxxi. 30, 40. Exod. xxi. 21. This 
point is clearly established, though incidentally, Prov. xii. 9, 
where it is said, "He that is despised and hath a servant, is 
better than he that honoreth himself and lacketh bread. ,, If 
slavery be sinful then the wise man was foolish to teach 
that sin is better than want. No wonder that we are warned 
so to teach that the name of God and his doctrine be not blas- 
phemed. 1 Tim. vi. 1. 



310 MALACHI— CHAP. II. 



CHAPTER II. 

Verse 5. My covenant was with him of life and 
peace; and I gave them to him for the fear wherewith 
he feared me, and was afraid before my name. 

Fear is an essential Christian grace. It is not so much the 
fear of eternal perdition as it is awe and reverence. 

7. For the priest's lips should keep knowledge, and 
they should seek the law at his mouth : for he is the 
messenger of the Lord of hosts. 

It is the indispensable requisite of a minister of the gospel, 
as the administrator of God's word and ordinances, that he 
declare the truth. He may not consult his imagination nor 
the imagination of others, but he must teach the truth of God 
and only the truth. Else how shall his hearers that hang 
upon his lips secure their own salvation? for if the trumpet 
give an uncertain sound who shall prepare himself to the 
battle? 1 Cor. xiv.8. 

They who hear have a right to look to him for the divine 
word faithfully exhibited in all its moral bearings. He may 
not deal in conjectures or suppositions, but must labor and 
toil and pray until he find the truth and then declare it. He 
may not quote what others think is the truth but what he has 
ascertained to be the truth. 

Levi, who is here the subject of remark, was to minister 
God's truth in God's name. If any one preach at a funeral, 
he may not preach either the virtues or the vices of the de- 
ceased, for neither of them would be preaching the divine 
word. What is revealed of God is all that he is commissioned 
to preach. He may not take up the Tract Society, the Mis- 
sionary Society, or the Bible Society as a subject, nor any 
other scheme of man's devising into the sacred desk. But re- 
membering that, as he is a messenger of God he must be about 
his Father's business, and that not in words that man's wisdom 
teacheth but which the Holy Ghost teacheth; 1 Cor. ii. 13; 
therefore, he may not introduce singing by saying, "Let us 

sing to the praise of ," for the hearer understands that. 

Neither may he introduce reading the word by saying, "Let 
us read for our instruction," for the audience knows that the 
portion of divine oracles is read for devout meditation without 
being informed. Every vain and foolish word should be 
omitted from these solemnities as desecrations, and every 



MALACHI— CHAP. III. 311 

thing that is introduced, and every air and manner assumed 
should be in keeping with the solemnity of the place and the 
sacredness of the employment. 

The number of the psalm or hymn should be mentioned, to 
enable the hearers to turn to it, and the chapter and book may 
be mentioned for the same reason. 

14. Yet ye say, Wherefore? Because the Lord hath 
been witness between thee and the wife of thy youth. 

This address is to the people, the nation, although, perhaps, 
not applicable to the tenth part of them. When two persons 
are united in the marriage covenant, it is a breach of the cove- 
nant to separate for those trivial causes for which divorces are 
commonly granted. And it is treachery to the vow they have 
taken, for it was for life. If they are divorced as above, all 
the obligations remain upon them as really as if they had not 
been divorced; yet is she thy companion and the wife of thy 
covenant. If either of the parties marry after such a divorce, 
although this marriage be adultery and releases the other party, 
it does not render the divorce right, nor hinder that marriage 
from being adultery. Matt. v. 32. 

The marriage relation-being entered into for life can not be 
dissolved by mutual consent, nor by any disagreement or dis- 
like. If they do separate they must remain single and alone 
the rest of their lives, unless they return to each other. 1 Cor. 
vii. 10, 11. Neither party can contract another marriage with- 
out incurring excomunication. Matt. xix. 9. 



CHAPTEE III. 

Verse 16. Then they that feared the Lord spake 
often one to another: and the Lord hearkened, and 
heard it, and a book of remembrance was written be- 
fore him~for them that feared the Lord, and that 
thought upon his name. 

There is also a close connection and dependence of all the 
graces that constitute the Christian, so that the Christian is 
designated by some of these graces at one time, and by others 
at other times. Yet their Christian characters are substan- 
tially the same whatever be the graces by which they be dis- 
tinguished. They differ in the degrees of piety, or the devel- 
opment of their graces, as Abraham had great faith, Job great 
patience, Moses great meekness and John great love, 



312 MALACHI— CHAP. III. 

In this verse the child of God is spoken of as fearing the 
Lord, thinking about him, having deep, solemn and impressive 
thoughts upon divine subjects and speaking often about them 
to brethren. By this means their love and fellowship would 
be nourished and increased. The Lord would observe it, re- 
member it, and make this Christian or pious communion bear 
fruit to his glory. John xv. 5, 16. And they would never 
be forgotten, but would be kept by his power through faith 
unto salvation. Heb. iii. 12, 13. 1 Pet. i. 5. 



MATTHEW. 



CHAPTER I. 

Verse 21. And she shall bring forth a son, and thou 
shalt call his name Jesus: for he shall save his people 
from their sins. 

All people, all nations are the Lord's; for he made them and 
made them for himself. Prov. xvi. 4. But when He speaks 
of a part of mankind being his, of course they must be his in 
a peculiar relation or respect ; they are his in a covenant re- 
lation between the persons of the Trinity; in which the Father 
was to give certain individuals of our lost race to the Son, to 
be redeemed by his intercession and death; and the Holy 
Spirit was to apply this salvation by making these so given 
willing in the day when he should put forth his power for 
this purpose. Jesus was to pour out his soul unto death; the 
Father engaged that the Son should see his seed and be satis- 
fied: and that he should have the heathen for his inheritance. 
Ps. ex. 3. Isa. liii. 10, 11. Ps. ii. 8. All that were given to 
the Son in this covenant were the Father's. John xvii. 6. 

This covenant and stipulation regard them, not as believers, 
but as wicked and ungodly men to be washed by atoning blood, 
and to be justified freely through grace. John xvii. 9, 20, 24. 
They were God's people from the moment the covenant was 
made and that moment was the eternity past, and there never 
was a moment when it was not yet made. 

God's people are those who were chosen of God to be made 
both subjects of grace and heirs of glory. Rom. viii. 34. John 
xvii. 2, 3. 

They are those whom God did foreknow. Rom. viii. 29. 

They are the sheep for whom he died. John x. 11, 15. 

The sheep designate the elect, as the goats do the non-elect 
or reprobate. Matt. xxv. 31-34. 

That the Lord's claim upon them does not arise from their 
faith or being believers, is evident from the term being applied 
to them who should be converts and were yet heathen. John 
x. 16. He had a claim upon them by election or choice, so 
that they were his before they were created, and of course be- 



314 MATTHEW— CHAP. II. 

fore they were believers; and in the order of nature they were 
his before they were given to the Son in the covenant of re- 
demption to be sanctified, justified, saved. It is true the claim 
applies to them after they have become believers, for it is 
equally applicable. 



CHAPTEK II. 

Verse 1. Now when Jesus was born in Bethlehem 
of Judea in the days of Herod the king, behold, there 
came wise men from the east to Jerusalem. 

Their wisdom seems to have been prophetical, else how 
could they know that the unusual star which they saw in the 
west denoted the advent of the Messiah? They being in the 
east, saw his star in the west. The merciful kindness to Israel 
is strongly evinced in this evidence given to the people of 
Jerusalem that their long expected Messiah had come. And 
how plainly was this evidence confirmed when Herod murdered 
all the children in Bethlehem because he believed that the 
Messiah was born there; for they would naturally think that 
it would require strong evidence to lead to such barbarity. 

5. And they said unto him, In Bethlehem of Judea. 

The prophecy was so clear that the chief priests and scribes 
knew both the time and place of his birth. 

13. And when they were departed, behold, the angel 
of the Lord appeareth to Joseph in a dream, saying, 
Arise, and take the young child and his mother, and 
flee into Egypt. 

How incompetent are sinners to understand div ine things 
Herod, the king, was going to counteract and prevent God's 
purposes, not knowing that his counsel shall stand, and that 
he will do all his pleasure. Isa. xlvi. 10. Ps. xxxiii. 11. 
Prov. xix. 21. 

Such ignorance leads to such presumption. While the 
children of folly are plotting against the Lord, he is steadily 
carrying out his purposes with as much success as if there 
were no opposition. . Herod thought he was making sure 
work in destroying the king of the Jews by destroying all the 
children in Bethlehem. Did he suppose that God would not 
know? or knowing, would do nothing to protect and save his 
beloved Son? 



MATTHEW— CHAP. II. 315 

It is worthy of remark here, that God uses means to accom- 
plish his purposes, which proves that such means are neces- 
sary, and that he does not govern the world by physical power 
alone, but by moral power and moral means, or in other 
words, he deals with men as free agents. 

And what shows this point with great force is, that means 
are used to counteract what Herod was going to do if not pre- 
vented. Therefore, the Lord sent the babe to Egypt. How 
plain it is, then, that the world is not governed by fate, neces- 
sity or physical power, but by moral means and free moral 
agency; for Herod was going to destroy all the children in 
Bethlehem and did do it, did accomplish it. And he would 
have destroyed Jesus if he had not been taken away. It surely 
has this appearance, else why was he taken away? If he was 
not in danger of being destroyed why was he taken away? He 
might just as well have been left where he was, if means were 
not to be used to deliver him. 

Such plain facts, and the world is full of them, show that 
God controls the world by means, and he deals with men and 
with beasts as free agents, the one as a free moral agent, and 
the other a free natural agent. 

The moral law proves-man to be a moral agent, for other- 
wise the moral law had never been given him. 

Men and other animals are not governed by moral meana 
alone, because they could not have been governed by physical 
power alone, although that would have made it an entirety 
different world, and would have prevented all the glorious 
displays of that moral system which has been adopted in the 
government of intelligent creatures. 

In the very beginning man was forbidden to eat of a certain 
tree, was warned of the consequence of transgression, and then 
was left to the freedom of his own will to eat or not as he 
might determine, and did not eat without his own deliberate 
choice to do so. 

But it would be erroneous to suppose that the Sovereign is 
restricted to the use of moral means alone, for now with fallen 
men and fallen angels moral means are not sufficient, and 
physical means become necessary and are indispensable. 
Pharaoh would not obey the command to let Israel go until 
physical means — the ten plagues — brought him to submission. 
It is also written, "Thy people shall be willing in the day of 
thy power." This infers more than moral means. It refers 
to infinite spiritual power that is also necessary in regenera- 
tion. Eph. i. 19, 20. 

Independent, however, of regeneration, the Sovereign exer- 



316 MATTHEW— CHAP. III. 

cises daily and hourly physical power over every creature, 
without which they could neither live nor act at all. 

And when we consider man as a fallen creature, deserving 
only the divine wrath, we see that any kind of dealing with 
him is just, and that anything short of that misery even now 
is infinite mercy. Wicked men may be left to delirium, to 
self-destruction, to be delivered to Satan, 1 Tim. i. 20; and as 
Job was. Chap. i. 12; ii. 6. 

A heathen army is sometimes destroyed by an angel, as 2 
Kings xix. 35. Another destroys itself. 1 Sam. xiv. 16. An- 
other is destroyed by its enemies. Judges iv. 16. But all 
these were under the providence of the Divine Sovereign, who 
hath mercy on whom he will, and whom he will hehardeneth. 

22. But when he heard that Arehelaus did reign in 
Judea in the room of his father Herod, he was afraid 
to go thither: notwithstanding being warned of God 
in a dream. 

Joseph had been warned of God in a dream in Egypt to re- 
turn to the land of Israel, but, notwithstanding that warning, 
he was afraid to return to Judea, because his faith was weak, 
and therefore turned aside into Galilee, which was in the land 
of Israel. He did.) not have a second warning, or it is]not so 
said. 



CHAPTBE III. 

Verse 2. And saying, Kepent ye: for the kingdom 
of heaven is at hand. 

Kingdom of heaven — gospel dispensation was near. 
5. Then went out to him Jerusalem, and all Judea, 
and all the region round about Jordan. 

Jerusalem, all Judea and all the region around Jordan, do 
not mean that the places themselves went out to him, but that 
many of the people of these regions went. Luke vii. 30. 

9. And think not to say within yourselves, We have 
Abraham to our father: for I say unto you, that God 
is able of these stones to raise up children unto Abra- 
ham. 

It is presumption in men to depend on a false religion, or a 



MATTHEW— CHAP. III. 317 

false God and thus secure their destruction. Thus the Jews 
depended on their being descendants from Abraham, which 
without internal piety would only render them apostates from 
the covenant. 

11. I indeed baptize you with water unto repent- 
ance: but he that cometh after me is mightier than I, 
whose shoes I am not worthy to bear. 

There seems to be no need of that darkness with which some 
have enveloped this subject. The baptism of John was en- 
tirely a different thing from gospel baptism, for it was under 
the Mosaic dispensation, as John's whole ministry was. His 
baptism was unto repentance, before repentance, while gospel 
baptism is after repentance. John's baptism was to enjoin 
obligation upon the disciples to the future duty of believing on 
a Savior to come, to be manifested, gospel baptism was a con- 
fession that the Savior had come and had suffered and risen 
again. Besides John's baptism was with water, showing that 
water was the instrument used in the ceremony. If water were 
the instrument used, then it was not by immersion, for in im- 
mersion water is not an instrument, the person baptized is the 
instrament, he being plunged into water. 

Besides gospel baptism was not instituted until after our 
Lord's resurrection. Matt, xxviii. 19. John's baptism was 
not in the name of the Trinity ; but gospel baptism was to be 
in the name of the Father, and of the Son, and of the Holy 
Ghost. 

How John's baptism was administered we do not know. 
But as he baptized with water, putting water upon the sub- 
jects, using water as the instrument is all we know of the 
mode of his baptism. As it was not a gospel ordinance it 
was of no importance to us. If it had been of importance to 
us, we would have been informed about the mode. But this 
we know, that there is not an instance of immersion for bap- 
tism given us in the New Testament. Neither is there a pre- 
cept for it. If it be both without precept and without exam- 
ple in the gospel, it can have no foundation. 

13. Then cometh Jesus from Galilee to Jordan unto 
John, to be baptized of him. 

The baptism which John administered was not a gospel 
ordinance at all. This is manifest from Paul's administering 
gospel baptism to those who had received John's baptism ; 
Acts xix. 1-6, showing that John's baptism was of no account 
under the gospel dispensation. The same is also shown by 
the rebaptizing of all the converts on the day of Pentecost 



318 MATTHEW— CHAP. III. 

although man j of them had received John's baptism. Matt, 
iii. 5, 6, 8. 

John's baptism was under the Jewish dispensation as was 
all his ministry. So also was our Lord's ministry wholly 
tinder the Jewish dispensation, which ended only with his 
Buffering on the cross, and which dispensation he then took out 
of the way, nailing it to his cross. Col. ii. 14. 

John the Baptist never received water baptism. It was not 
necessary for him. A prophet who institutes an ordinance 
may administer it to others if suitable, but he need not re- 
ceive it himself. So Christ did not need to receive the 
baptism of John, because it was not applicable to him, as he 
had nothing to repent of, and could not need to be enjoined 
to believe on himself when he should be manifested. Strange 
infatuation to have John's baptism administered to the Lord 
to enjoin upon him the duty of believing on himself. Well 
then John's baptism could not be administered to our Lord, 
because it was not applicable, as he had nothing to repent of, 
and as it would be absurd to enjoin upon him the duty of be- 
lieving on himself. And he did not administer gospel baptism 
to Christ ; because gospel baptism was not yet instituted. It 
would be unseemly for John to commence the administration 
of a sacrament before it was instituted. Whoever will duly 
consider this subject will know that the gospel ordinance of 
baptism was not instituted until the Lord rose from the dead. 
See Matt, xxviii. 19. It would have seemed strange for John 
to administer baptism to Jesus, three } 7 ears before the ordi- 
nance was instituted. Do men want to disgrace the glorious 
gospel by involving it in absurdity ? 

For what object did our Lord seek baptism? The evangel- 
ist intimates it plainly enough. Matt. iii. 15. John saw that 
it would be absurd and unmeaning to administer his baptism 
to the Lord, and objected to it on the ground that it was more 
suitable for Christ to baptize him. And the Lord said, Suffer 
it to be so now, for thus it becometh us to fulfill all righteous- 
ness. There is no room for doubt that this was the righteous- 
ness of the law ; for Moses washed Aaron with water to induct 
him into the high priesthood. And as attaining to the age of 
thirty years was necessary to receiving that office the whole 
thing becomes perfectly clear. Why is it said that Jesus 
began to be about thirty years of age in connection with his 
coming to John for baptism, if it had no relation to it. Luke 
iii. 23. When Christ our high priest became thirty years of 
age, then he came to John for baptism ; for only the washing, 
for only the application of water, which was all that the Lord 
wanted without any respect to the object of John's baptism : 



MATTHEW— CHAP. III. 319 

the application of water from John who was a prophet as well 
as was Moses, would be as valid for Jesus as the washing of 
Moses was for Aaron : and it was as necessary for Christ as it 
was for Aaron ; and therefore Jesus insisted upon it. And 
John perceiving the necessity, consented. John declined it 
until he was shown the necessity, and then he consented 
Why was it said in connection with Christ's coming to John, 
that he began to be about thirty years of age, if the fact of 
his being thirty years of age had nothing to do with it ? The 
whule taken together makes the matter clear and intelligible ; 
for Jesus could not assume the office of high priest until he 
arrived at the age of thirty years. 

These facts are all recorded together in connection with the 
subject that their bearing upon it may be obvious. His 
washing with water was as suitable as his circumcision. But 
the subject is not exhausted, there is still another no less sig- 
nificant. When the Jews demanded of Christ by what au- 
thority he cleansed the temple, he asked them about the 
baptism of John, whence it was, from heaven or of men ? 
clearly intimating that the point related to the subject; and 
when they refused to answer him, he refused to answer them. 
Matt. xxi. 24. If John had inducted Jesus into the office of 
the high priesthood, then referring the Jews to John's baptism 
for the answer to their question was intelligible ; for it was as 
much as to say, that John by the application of water had 
inducted him into the high priesthood as Moses did Aaron. 
There appears to be no room for any doubt upon this subject, 
unless we close our eyes against the light. 

That the ministry both of John and of Christ were under 
the law, under the ceremonial dispensation, is evident from the 
fact that Christ enjoined obedience to it, and carefully prac- 
ticed that obedience, eating the passover to the end of his 
ministry. And besides we are told when that dispensation 
terminated. Luke xxii. 7, 15. Col. ii. 14. Matt. v. 18. 

If John's baptism was under the law, and baptism in the 
name of the Trinity was under the. gospel, under another dis- 
pensation, then nothing can be learned from one of them 
respecting the other, seeing they were different things, and 
under different dispensations. 

16. And Jesus, when he was baptized, went up 
straightway out of the water. 

The original Greek is apo udatos, the meaning of which is 
from the water; hence there is no evidence that either he or 
John went into the water ; but only down to the edge of it. 
John could have taken up water and poured it upon him. 



320 MATTHEW— CHAPTER V. 



CHAPTER IV. 

Verse 23. And Jesus went about all Galilee, teach- 
ing in their synagogues, and preaching the gospel of 
the kingdom. 

The kingdom here spoken of is the same that John the 
Baptist referred to when he said, Repent ; for the kingdom of 
heaven is at hand. 

Although the gospel dispensation could not commence until 
Christ should suffer and die on the cross ; yet Christ could 
preach about it, and declare many things respecting it as near 
at hand, while the whole Mosaic code was remaining in all its 
force. Gal. iii. 8. 

Isaiah preached so much about the gospel during the Mo- 
saic dispensation, that he has been called the evangelieal pro- 
phet. Under the Mosaic dispensation much was preached 
about the gospel dispensation by prophets who did not live 
under it ; just as we may now say much about the Jewish 
dispensation, although we do not live under it. So Mark i. 1, 
entitles his gospel, "The beginning of the gospel of Jesus 
Christ," because it is the beginning of the history of the 
gospel. 



CHAPTBE V. ! 

Verse 3. Blessed are the poor in spirit: for theirs 
is the kingdom of heaven. 

Their poverty of spirit is not a righteousness for which they 
deserve salvation ; for nothing can be such righteousness but 
the work of Christ. Those who are poor in spirit have salva- 
tion therein ; for that poverty of spirit is what they are saved 
unto, and is salvation. It is their regeneration, their sancti- 
fication. It is their white stone with a new name. It is not 
that they deserve salvation ; but that God in grace bestows it 
upon them of his grace, and as a free gift. 

The poor sinner under a sense of guilt, vileness and un- 
worthiness willingly accepts of Christ as his only righteous- 
ness by an abiding faith, and is therein a child of God. He is 
blessed and shall be blessed ; for God resisteth the proud and 
giveth grace to the humble. 



MATTHEW— CHAP. V. 321 

10. Blessed are they which are persecuted for right- 
eousness' sake: for theirs is the kingdom of heaven. 

Those who are pure in heart, have the righteousness of faith, 
are the children of God, and will ascend to eternal rest. If 
some who are unrighteous, and unrenewed, are persecuted, 
their persecution argues nothing; but if they are persecuted 
for godliness, it is a passport to everlasting rest ; for piety- 
proves regeneration and election. 

13. Ye are the salt of the earth: but if the salt have 
lost his savor, wherewith shall it be salted? 

The holy people of God are his church for whose sake the 
world is preserved from destruction, as Sodom and its sister 
cities would have been preserved if ten righteous men had 
been found in them. 

In another respect Christians are the salt of the earth. 
Their piety influences others to become pious. The apostles , 
prayers and preaching were the 'means of the conversion of 
thousands on the day of Pentecost, and during their whole 
lives. And in like manner they were the light of the world. 
v. 14. 

17. Think not that I am come to destroy the law, or 
the prophets: I am not come to destroy, but to fulfill. 

If it has been thought that the gospel has been introduced to 
mitigate the law, or lessen its severity, or the rigors of divine 
justice, as if God and justice might change, it is a ruinous 
mistake. The Lord Jesus came on an errand of mercy, to 
open the treasures of grace, and to open a fountain for sin and 
uncleanness to wash it away ; that justice might have all her 
demands, and that the ungodly might be washed as clean and 
as white as snow or as wool. 

20. For I say unto you, That except your rignteous- 
ness shall exceed the righteousness of the Scribes and 
Pharisees, ye shall in no case enter into the kingdom 
of heaven. 

The Scribes and Pharisees had much faith in the truth of 
the scriptures, a strong belief that excited them to great zeal in 
religion. Their religion was an active principle ; it was far 
from being inactive. They were absorbed in religious things, 
carried away with them. And yet they were worth nothing ; 
even worse than nothing. Their religion could not take them 
to heaven because it did not fit them for it ; for it was without 



322 MATTHEW— CHAP. V. 

love to God or love to men. 1 Cor. i. 1, 2, 3. James teaches 
us that faith without works is dead ; land, Paul teaches the 
same when he says, '• And holiness, without which no man 
shall see the Lord." 

Faith without regeneration is only a dead and worthless 
display of hypocrisy. In this Paul and all the inspired wri- 
ters are agreed. And they also are agreed in the proposition, 
that true faith is saving. True faith worketh by love ; for 
with the heart man believeth unto righteousness. Acts vni. 
20, 21. Isa. lxv. 5. 1 Cor. xiii. 1, 2, 8. Matt. vii. 22, 23, 24. 
Heb. xii. 14. James ii. 19. John viii. 31 ; x. 27. Matt. 
xxii. 11. 

31. It hath been said, Whosoever shall put away his 
wife, let him give her a writing of divorcement. 

Because of the hardness of their hearts the Hebrews were 
indulged with divorces, which was evidently an irregularity ; 
as the Lord indulged Lot with the privilege of Zoar, which 
was not best. Gen. xix. 17-21. 

But under the gospel dispensation such divorces for insuffi- 
cient causes are not to be granted. 

32. But I say unto you, That whosoever shall put 
away his wife, saving for the cause of fornication, 
causeth her to commit adultery: and whosoever shall 
marry her that is divorced, committeth adultery. 

We know that there is only one justifiable cause for a 
divorce. 

We also know that a divorce 'for any other cause is of no 
force ; but is a mere nullity. 

We further learn that the frequency of divorces for insuffi- 
cient causes shows a great corruption of public morals ; and 
that the parties to them have a great account to render for 
trilling with so serious and so sacred a subject. 

The marriage covenant is for life ; and can not be broken 
without great sin. Mai. ii. 14-16. 1 Cor. vii. 10, 11. 

37. But let your communication be Yea, yea; Kay, 
nay: for whatsoever is more than these cometh of 
evil. 

Let your affirmation be a simple statement, as that, it is so, 
without any addition, affirmation, or asseveration ; for any 
such addition to confirm it, as if your word were not sufficient, 
is evil. 

An oath or confirmation in civil matters ,as required by law, 



MATTHEW— CHAP. V. 323 

may be taken. Heb. vi. 16. To say "as true as you live," or 
" as true as the gospel ; w or to strengthen the assertion by any 
addition, is criminal ; for it seems to be an admission that our 
word is not sufficient. 

39. But I say unto you, That ye resist not evil: but 
whosoever shall smite thee on thy right cheek, turn to 
him the other also. 

Any one who will do such an act is a wicked, ungodly per- 
son, and is in great need of salvation. And we ought to care 
for his soul, and to feel deeply for him. Our injury or dis- 
honor is too small and trifling an affair to engross our thoughts 
or our attention when the jeopardy of his eternal interests is 
so alarming. If we will let our light shine, we must show 
him that we feel for him, and that we earnestly seek his salva- 
tion. This will show our consistency and benevolence, and 
will convince him of sin, and heap coals of fire on his head. 

By turning to him the other cheek we show him Christian 
meekness when he w r as expecting to see anger, revenge and 
ill-will ; and there is hope that this will melt his heart, by 
showing to him there is something noble and heavenly in relig- 
ion. The Lord of glory himself did so ; he never resisted 
evil ; when he w r as reviled, he reviled not again ; when he 
suffered he threatened not, but committed himself to him that 
judgeth righteously. 1 Pet. ii. 23. Thus following our 
Lord's example we show that we are the children of God. 1 
Cor. iv. 12, 13. 1 Pet. ii. 19-21. 

There is so great a difference between the children of God 
and the children of the wicked one that when the difference is 
exhibited their characters must be distinguished. A city set 
on a hill can not be hid. False religion can not shine like the 
true. 

44. But I say unto you, Love your enemies, bless 
them that curse you. 

This precept shows clearly that our religion is from heaven ; 
for no mere man would have inserted this precept in his sys- 
tem. It is so contrary to all the feelings of the natural or 
carnal man, that he could not have thought of it. But the 
true Christian will endeavor to do it. 

45. That ye may be the children of your Father 
which is in heaven: for he maketh his sun to rise on 
the evil and on the good. 

It is not a trilling or unimportant qualification that prepares 
a vile sinner for bliss. 



324 MATTHEW— CHAP. VI. 

48. Be ye therefore perfect, even as your Father 
which is in heaven is perfect. 

Every sin that we commit renders us deserving of endless 
destruction. Then we ought to be perfect. Sin never can be 
innocent. If we can not sanctify ourselves, yet it is import- 
ant for us to know the worst of ourselves that we may plead, 
and strive for merc}^. Every sinner is bound to be as holy as 
Gabriel. Every sin deserves eternal destruction. 



CHAPTEK VI. 

Verse 1. Take heed that ye do not your alms before 
men. 

We must be content with doing good and not fishing for 
praise. Else we have no reward from our heavenly Father. 
9. After this manner therefore pray ye. 

This is a sample of suitable, or judicious prayer; but was 
not intended as a form to be used, but a model to pattern after. 

This form never seems to have been used by the disciples 
on any occasion. It belongs to the Jewish dispensation ; and 
is not suitable for the gospel dispensation ; having been made 
in the Jewish dispensation it would have to expire with it. It 
is a peculiarity of the gospel dispensation that we address our 
prayers to the throne in the name of the Mediator. We can 
see tben that it was not intended to be used as a form, because 
the Mediator's name is not in it. 

Another fact that shows that it was not intended to be con- 
tinued into this dispensation, is that it contained a petition that 
the gospel dispensation may commence. And now when it 
has commenced, it is out of time to pray for it. 

When John began to preach he informed his countrymen, 
that the gospel dispensation was at hand ; was near at hand. 
And the Lord directs them to put up a petition that it may be 
ushered in. To use this form under the gospel dispensation is 
to rebel against his authority ; for before he left the world he 
commanded his disciples to pray in his name. 

24. No man can serve two masters. 

Many it is to be feared will lose their souls in trying to 
carry heaven in their hands, a d the world in their hearts : 
while it is written, If any man love the world the love of the 
Father is not in him. 



MATTHEW— CHAP. VII. 325 

33. But seek ye first the kingdom of God, and his 
righteousness. 

To strive to enter in at tne strait gate is of too great import- 
ance to be put off for any other business whatever. The one 
thing that is needful above all others should be attended to 
first, and when that is secured — when we have given ourselves 
away to God — have become reconciled to him— are provided 
with a home in heaven, then we may bless God and rejoice. 



CHAPTER VII. 

Verse 1. Judge not, that ye be not judged. 

The depravity of fallen man makes him uncharitable ; so 
that he is inclined to think evil of others, and to do them in- 
justice. When a man is compelled to think evil of a man 
from his bad conduct, he is justifiable for thinking evil of that 
man ; but let him make the greater efforts to reclaim him ; and 
not turn his back upon him, but warn and persuade him to 
turn to God, that he may live. 

7. Ask, and it shall be given you. 

The means of getting are to ask. He who wishes a favor 
must ask for it. He that wants the mercy of grace and salva- 
tion must ask God for it. If he do not ask it, it must seem 
that he does not want it ; and of course he can not expect to 
receive. Many who seek do find. And yet there are some 
alarming considerations that may alarm the careless sinner, 
lest he shall never see heaven. 

To avoid perverting revelation, exposition of this passage is 
necessary. It is a promise to believers, and relates only to 
them as far as the 11th verse. Every one that asketh, etc., 
refers only to the regenerate. Else the following would be 
untrue : Gen. iv. 4. 5. Ps. iv. 3, 4, 5 ; cxix. 1-6. Prov. xv. 
8; xxi. 27; Eccl. viii. 17; Matt. x. 37; Luke xiv. 27; xiii, 
24. John xvii. 2, 3; ix. 20; vi. 65 ; xv. 5 ; i. 12, 13. Jer. 
xviii. 7-10. Isa xxvii. 11 ; Ivii. 15. James iv. 3, 10. 2 Cor. 
ii. 14. Horn. viii. 7, 8 ; ix. 14, 16, 18. Ps. lxxviii. 36 ; cix. 7. 

As securing onr soul's salvation is the oue thing needful, it 
should be attended to in the first place. 

13. Enter ye in at the strait gate. 

If the gate be strait, that is difficult, we do not know all the 



326 MATTHEW— CHAP. VIII. 

dangers and difficulties attending it ; and it becomes us to be 
up, and doing with our might what our hand findeth to do in 
the great business of our everlasting salvation. 

15. Beware of false prophets, which come to you in 
sheep's clothing, but inwardly they are ravening 
wolves. 

There is so much danger in the sinner's way, that he has 
cause to be alarmed. Satan is propagating false doctrine to 
deceive, ensnare, and destroy souls. They are not aware of 
the snare that he has laid for them ; they receive his doctrine, 
and become involved in damnable heresy, and are lost. 

16. Ye shall know them by their fruits. 

While it is easy for Christians to know false teachers by 
their fruits, it is not easy for sinners to know them. Sinners 
often love and choose false teachers for their false doctrine. 
And they assent and go with them, because they love their 
errors. The Lord told his disciples that they, his disciples, 
should know false teachers by their fruits. But this was not 
that unconverted sinners should know them ; for they are too 
often led captive by Satan at his will. 



CHAPTEE VIII. 

Verse 2. And behold, there came a leper and wor- 
shiped him, saying, Lord, if thou wilt, thou canst 
make me clean. 

How sweetly does this distressed man leave the case with 
Jesus. Lord, if thou wilt, thou canst make me clean. And 
Jesus put forth his hand and touched him, and healed him. 

Let the poor sinner thus go to Jesus, this hour, nay this 
minute, saying, Lord, if thou wilt. 

14. And when Jesus was come into Peter's house, 
he saw his wife's mother laid, and sick of a fever. 

From this it appears that Peter was a married man. The 
celibacy of the clergy was never named at that day. 

32. And he said unto them, Go. 

The Lord Jehovah is the'great and only potentate. He has 
reserved the sinning angels, and not destroyed them, because 



MATTHEW— CHAP. XI. 327 

he had use for them. That use he is making of them every- 
day. And his ways and thoughts are above ours as the 
haavens are high above the earth. We can not attain to the 
knowledge and comprehension of them. 



CHAPTEE IX. 

Verse 24. He said unto them, Give place: for the 
maid is not dead, but sleepeth. 

Although she was dead; yet as she was to be raised to life 
again, her condition was more like a person asleep than like 
one dead ; for he was going to wake her out of her sleep. Ke 
used similar language about Lazarus while he lay in the grave, 
because he was going to raise him out of it. Neither the maid 
nor Lazarus was finally dead : they both had their death to 
endure yet. As they had not done with the world, but had 
their days to finish yet, they were not finally dead. 



CHAPTER X. 

Verse 34. Think not that I am come to send peace 
on the earth : I came not to send peace, but a sword. 

Afflictions are a necessary discipline for the children of God 
upon earth. They could not grow and ripen in grace without 
them. 

39. He that findeth his life shall lose it. 

He that shuns the cross to secure the enjoyments of life will 
miss his object, and does not make the best use of means, nor 
the right use. 



CHAPTER XL 

Verse 2. Now when John had heard in the prison 
the works of Christ, he sent two of his disciples. 

John under severe afflictions, it seems, became desponding 
and low spirited, and had not these lively views of even divine 



328 MATTHEW— CHAP. XI. 

things which he enjoyed when he was prosecuting his minis- 
try. Besides the spirit of prophecy may not have been con- 
tinued when it was no longer needed, and John's mind seems 
to have become clouded about the Messiahship of Jesus. 

11. Verily I say unto you, Among them that are 
born of women, there hath not risen a greater than 
John the Baptist: notwithstanding he that is least in 
the kingdom of heaven, is greater than he. 

The superiority of John's prophetic office was the nearness 
of his standing to Christ's person. But one in the gospel dis- 
pensation would stand higher in evangelical attainments ; and 
have more intimate acquaintance with evangelical religion. 

13. And from the days of John the Baptist until 
now, the kingdom of heaven suffereth violence, and the 
violent take it by force. 

From the days of John the gospel dispensation became 
conspicuous. Although it was not established, yet it appeared 
prominent in all the works and teachings of Christ. One pe- 
culiarity of it was that the Gentiles were to be equal with the 
Jews in gospel privileges, which in scripture figurative lan- 
guage is a kind of violence. See comment on Matt. xv. 23. 

13. For all the prophets and the law prophesied 
until John. 

The prophets and the law were all the light which thay had 
until John came to introduce Christ to Israel. The law came 
by Moses ; but grace and truth came by Jesus Christ. John 
i. 17. 

28. Come unto me, all ye that labor, and are heavy 
laden, and I will give you rest. 

The poor sinner, knowing his lost and helpless condition, 
will come to Christ ; for he is come for salvation ; and to give 
beauty for ashes, and the oil of joy for mourning, and the 
garments of praise for the spirit of heaviness. 

29. Take my yoke upon you, and learn of me ; for I 
am meek and lowly in heart: and ye shall find rest 
unto your souls. 

Taking Christ's yoke upon us is the beginning of heaven to 
our souls. It is the entering of a new world of life and peace 
and bliss. 



MATTHEW— CHAP. XIII. 329 



CHAPTER XII. 

Verse 8. For the Son of man is Lord even of the 
Sabbath day. 

As the Sabbath was instituted at Creation to commemorate 
the great work of Creation, the Son of man should change it 
to the first day of the week to commemorate the greater work 
of Redemption. For he said, "All power in heaven and in 
earth is given to me.'' Matt, xxviii. 18. He has power to set 
up his kingdom and to establish it. He is God. We perceive 
and know that the Sabbath is changed from the seventh day of 
the week to the first. As this change was not made by acci- 
dent we can understand that it has come by a divine appoint- 
ment, although this verse under consideration is all the inti- 
mation that is given us on the subject. And this is enough 
with the fact of the change. 

40. For as Jonas was three days and three nights in 
the whale's belly: so shall the Son of man be three 
days and three nights in the heart of the earth. 

This prophecy is a revelation of Christ's death, which all 
may understand. It clearly proves his divine mission. 



CHAPTBE XIII. 

Verse 11. He answered and said unto them, Because 
it is given unto you to know the mysteries of the king- 
dom of heaven, but to them it is not given. 

It was given to the disciples to know the things of salvation, 
but to the multitude of common people it was not given to 
know them. It is clear that the multitude do not have knowl- 
edge of divine things. They are blinded and deceived and the 
truth they will not receive, because they do not love it. It is 
plainly revealed, but they will not receive it. Their cainal 
minds are enmity against it. They will not receive it. If they 
were meek and humble they would receive it, for it is plainly 
revealed. They adopt principles that keep them in ignorance, 
and prevent them from knowing the truth. 

Some believe that God is bound to give all men to know the 
truth. This dogma is so dishonorable to God, is so untrue, 



MO , MATTITKW— OiTAP. XIV. 

that it brings judgment upon them and shuts thorn up In dark* 
nesBi Jesus said, "I thanK thee, <> Father, Lord of heaven and 
earth, that thou hast hidden these things from the wise and 
prudent ; and bast revealed them i<> babes; even so, Father, for 

so il Hoemed good in thy sight." Matt, xi.'^.V 1 1 ow easily 

might every one understand this subject If he had a heart to 
It Matt, mil M, i. r >. 

[f n sinner believes Hint < i <> « I is hound to give all to know, 
they will take IIO oare to Study, learn and roceivo tho light, 
for they will think that they are safe and will take ><> pains to 
liml <Mi(, what is tru6i Tims while there is a way iha,i. seemeth 
right to n inn.ii tho end thereof are the ways of death, 

II, I!). And in them is fulfilled tho prophecy of 
KjHiiiafl, wliich Raifh, \\y lumring yo Hhall hear, and 
h1im.I1 not understand. VVhon any one hoareth tho 
word of tho kingdom, and undorntandoth it not, then 

oometh the wicked one, and oatoheth away that which 

was Mown in his heart. This is ho which reeoivefh 
Nood by tho wayside. 

it is here plainly stated that he understand el h it not. lie 
remains as Ignorant of It as If he had not hoard it. 

20. But ho that roooived the seed into stony plaoee, 

the same is ho that hoaroth tho word, and anon with 

joy reoeiveth It, 

Bis religion is not enduring; it is soon lost; and ho is worse 
off than he was at Brit, mom hardened and more wicked, Tor 

he had a kind of religion that was nothing hut a mere oxoito- 

ment, having no ohange of heart, no regeneration! Be was 
exoited, and anon with joy received it. Butjoj is not always 

religion, not true piety. And having thus trifled, he becomes 
hardened. 



CHAPTER XIV, 

VERSES 1, 2 At that timo Ilerod tho totrnroh hoard 
Of the Pame Of JeSUS, And said unto his servants, This 
ifl John tho Baptist; hois risen from tho dead ; and 
therefore mighty works do show forth themselves in 
him. 

The oonsolenoe of Herod was not easy about the murder of 

.1 ohn. 



MATTIIKW (MIAI\ XV. :;:; I 

[>ut il is clear that the Jews believed in the doctrine of the 
resurrection. The Sadducees did not believe in it, but the 

Pharisees did believe it. 

!b Aim! tho king was sorry. 

Hash promises like? this and tin? rash vow of Jcphthah should 
never he made, for no good can come of (hem. Judges xi. .'>(). 



CriAPTKIt XV. 
V musks X, <.). This pooploriruwoMi nigh unto mo with 

their mouth, and bonoreth me with their lips; but 
thoir heart is far from mo. liut in vain Lhoy do wor 
ship mo, toaoliing (or dootrinoH tho commandments of 
men. 

The law given from (*od is complete, finished, perfect. We, 
may not add to It nor diminish from it. Neither will any 
worship be acceptable to him thai is offered without the heart. 

We must worship with ill our heart and with all our soul, 

delighting in him, being pleased with all he is, and with ail he 
does. Ps. Ixxviii. M). 

1!>. lint ho answorod and said, Kvory plait, which my 
heavenly Father hath not planted, shall bo rooted up. 

There is much religion of man's making ami on which men 
arc depending to take (hem to heaven, but which will not bo 
owned of (iod; when it is weighed in the balances it will be 
found wanting. Kites, doings ami ceremonies will deceive 
those who depend upon them. There must he regeneration. 
The whole soul must be regenerated. It requires a new crea 
turo, a new creation to fit a vile, sinner for that holy place to 
which saints are to be, taken. No unclean thing can enter that 
glorious abode. 

11. hot them alone: they be blind leaders of tho 
blind. And if tho blind lead tho blind, both shall fall 

Into the ditohi 

Therein a command, "P>e not deceived," and "Let no man 
deceive yon." Obadiah 3, Matt, x x i v . 4 . I (/'or. vi !). 

There, is less allowance made for persons being deceived 
than oamal men would expect. Mve was deceived into trans 
ion. But her deception was no excuse,. She had been 



332 MATTHEW—CHAP. XV. 

plainly commanded not to eat of the tree. To eat of it was an 
open violation of that command. There could be no excuse. 
She could not have been ignorant of her duty. Be not de- 
ceived; God is not mocked. 

We also are more responsible for our errors than we may 
imagine. We have no right to let men mislead, deceive and 
destroy us. If we do then they and we will both fall. The 
gospel speaks of damnable heresy. And no doubt thousands 
are unconsciously sliding into destruction upon it. Matt. vii. 22. 

We who. have the scriptures are bound to know the truth. 
There is no excuse for error and mistake. Millions are in 
error and do not know the truth. The great reason is they do 
not try to know it. They do not inquire of those who can in- 
struct them. If they had the meekness of little children they 
would ask, inquire and receive the truth. Mark x. 15. Every 
honest sincere man will diligently search for the truth. And 
when he finds it he will receive it. He will not go away 
without it; it is too precious to be trifled with. But the dis- 
honest will go away without it because it does not agree with 
their dogmas. They scorn it and perish without it. The 
light shineth in the darkness, but t the darkness comprehendeth 
it not, and they perish in the midst of light. 

23. But he answered her not a word. And his dis- 
ciples came and besought him, saying, Send her away; 
for she crieth after us. 

They felt sorry for her; she was so meek and so deeply 
afflicted. And they wished the Lord to perform her request, 
because his answer proves it. "It is not meet to take the chil- 
dren's bread, and to cast it to dogs." As the church with its 
dispensations was an inheritance of Israel, the Gentiles were 
aliens ; and it was unnatural to take the children's bread and 
cast it to dogs to whom it did not belong. This was wisely 
said by the Lord, for it gave her an opportunity of showing 
her meekness and her perseverance, so that the Lord said, "0 
woman, great is thy faith : be it unto thee even as thou wilt." 
How great was her joy on being accepted, and so completely 
delivered. She was not of Israel, but an unworthy Gentile. 
This was an instance of the violent taking the kingdom by 
force, mentioned in Matt. xi. 12. It was a kind of violence for 
unworthy Gentiles to take the Jews' privileges. 

34. And Jesus saith unto them, How many loaves 
have ye? And they said, Seven, and a few little fishes. 

He did not inquire because he did not know, because he did 



MATTHEW— CHAP. XVI. 333 

know. But he wanted the amount to be stated in the narra- 
tive, for without it the miracle would not appear. 



CHAPTEE XVI. 

Yerse 6. Then Jesus said unto them, Take heed and 
beware of the leaven of the Pharisees and of the Sad- 
ducees. 

When it is written', "Sanctify them through thy truth: thy 
word is truth,'' John xvii. 17, we may clearly perceive what 
an important place the true doctrine holds in our salvation. 
If we are sanctified through the truth, then we can not be 
saved without it ; for we are not saved without sanctification ; 
and we can not be sanctified but by the truth. Therefore we 
must receive the truth or be lost. Christ only saves those 
who believe the truth, for it is written, ''He that believeth not 
shall be damned." 

The importance of believing and knowing the truth is not 
appreciated. Men will believe what pleases them, not what 
is truth. This is open rebellion against God. We have one 
Bible and only one gospel. How comes it then that we have 
a hundred sects, and a hundred different doctrines? The gos- 
pel contains only one system of salvation. We can not make 
fifty or a hundred sects out of one revealed system of salva- 
tion without adding and subtracting from that revealed system. 
And we are expressly prohibited from adding or diminishing. 
What then will become of our souls? If we add or diminish 
God will take away our part out of the Lamb's book of life. 
Kev. xxii. 18, 19. In this manner corrupt men are destroying 
their souls. As w T e have only one gospel we should only 
have one communion, one single denomination, for so we are 
commanded. "Now I beseech you, brethren, by the name of 
our Lord Jesus Christ, that you all speak the same thing, and 
that there be no divisions among you: but that ye be perfectly 
joined together in the same mind and in the same judgment.'' 
1 Cor. i. 10. Do we do this? or do we despise the command- 
ment of God? How can we hope for the salvation of the gos- 
pel when we are trampling the gospel under unhallowed feet? 
And when we see and know that we are pleasing ourselves, 
when we ought rather to be pleasing God? 

We ought to lay our hand mightily to this work, and give 
not over until by the divine blessing we accomplish it. Noth- 
ing should be allowed to hinder us. See Matt. xx. 25, 26. 



334 MATTHEW— CHAP. XVI. 

13. When Jesus came into the coasts of Cesarea 
Philippi, he asked his disciples, saying, Whom do 
men say that I, the Son of man, am? 

This was an important inquiry, and of fundamental import- 
ance. There could be no salvation for them without their 
being fully and firmly settled upon it. It is very material 
what men believe about it. The gospel will be a savor of life 
unto life, or of death unto death, as they settle and determine 
this question. 

18. And I say also unto thee, That thou art Peter, 
and upon this rock I will build my church. 

The scriptures indulge in figurative language and in para- 
bles, which afford man}' opportunities to fanatics to wrest the 
scriptures to their own destruction, when they have a propen- 
sity that way, and are heaven- daring enough to indulge their 
propensity. In the figurative language of the scriptures, the 
church is represented as being built upon the foundation of 
apostles and prophets, Jesus Christ being the chief corner- 
stone. Eph. ii. 20. All the apostles and prophets are foun- 
dations in the building, for Christ erects the building upon 
them. And if he erects the building upon them it does not 
make them equal with him. He is the builder. They are 
only instruments in his hand. If all the apostles and prophets 
are foundations in the building it would be strange if Peter 
were not one of them. 

But Peter was favored with being the instrument of bring- 
ing in the Jews on the day of Pentecost, and with being the 
instrument of bringing in the Gentiles of the family of Corne- 
lius, at Cesarea. To these two scenes the Lord had reference 
when he called Peter a rock on which he would build his 
church. They were all foundation rocks in the building, all 
having that privilege. 

Peter seems to have had the privilege of holding the keys 
on those two occasions mentioned above, in which he unlocked 
the door, first to the Jews on the day of Pentecost, and then 
to the Gentiles in the house of Cornelius. Except in these 
instances Peter was not privileged above the rest, He held no 
higher office than his brethren On every other occasion he 
stood as they did on a level platform with them. He does 
not seem to have stood as high as Paul, for Paul reproved him 
for dissembling and not eating with the Gentiles. Gal. ii. 11. 
In some instances he was a firm rock ; but in this instance he 
was not as firm a rock as Paul was. And in fact there was 
not one of the apostles that showed as much weakness as Peter 
did in this instance in which Paul blamed him. 






MATTHEW— CHAP, XVII. 335 

Neither did Peter show his modesty and firmness when the 
Lord said to him, "Get thee behind me, Satan; thou art an 
offense unto me: for thou savorest not the things that be of 
God, but those that be of men." Here poor Peter again stood 
the lowest of the twelve. And in these two instances he a d 
to take the lowest grade of the twelve; See xx. 25. 

28. Verily I say unto you, There be some standing 
here, which shall not taste of death, till they see the 
Son of man coming in his kingdom. 

Some of his hearers would see the commencement of the 
gospel dispensation on the day of Pentecost. 



CHAPTER XVII. 

Verses 1, 2. And after six days, Jesus taketh Peter, 
James, and John bis brother, and bringeth them up 
into a high mountain apart. And was transfigured 
before them: and his face did shine as the sun, and his 
raiment was white as the light. 

How full was the evidence which God would give to his 
disciples to confirm to them the truth of Christ's divine mis- 
sion. They seem to have had much more than was needed. 
John was the brother of James, the son of Zebedee. 

Moses and Elias were Moses and Elijah the old prophets. 

11. And Jesus answered and said unto them, Elias 
truly shall first come, and restore all things. 

The promise was fulfilled that Elias should first come, for 
that was John the Baptist who was to come in the spirit and 
power of the prophet Elijah, and accomplish the work of in- 
troducing Christ to Israel. This was already fully accom- 
plished. 

21. Howbeit this kind goeth not out, but by prayer 
and fasting. 

Extraordinary means must be used on extraordinary occa- 
sions. Fasting with prayer is such means. When a person 
abstains from food and drink for a whole day, it shows that he 
is in earnest, and can deny himself and take up his cross, 



336 MATTHEW— CHAP. XVIII. 



CHAPTBE XVIII. 

Verse 3. And said, Verily I say unto yon, Except 
ye be converted, and become as little children, ye shall 
not enter into the kingdom of heaven. 

So unworthily, so vile and unclean is the sinner that a 
thorough change in him is necessary to humble him, to purify 
him, and fit him for heaven, 

14. Even so it is not the will of your Father which 
is in heaven, that one of these little ones should per- 
ish. 

He commandeth all men everywhere to repent. Which 
shows his will in some sense that all should be saved. Again 
it is written, " That God will have all men to be saved, and to 
come to the knowledge of the truth." 1 Tim. ii,. 4. The 
same is again expressed in the revelation " That God hath no 
pleasure in the death of him that dieth, but rather that the 
wicked turn from his way and live. And there is joy in hea- 
ven over one sinner that repenteth." Luke xv. 7. 

The plan of rekemption is in infinite benevolence ; and is 
good and merciful and gracious in all its parts. By his pro- 
phets he entreated men to be reconciled to God, and be saved. 
" Come unto me all ye that labor and are heavy laden ; and I 
will give you rest." Matt. xi. 28:.x. 37, 38. If the poor 
sinner love any other object more than God he can not be 
saved. So also if he do not take up his cross to follow Christ, 
he can not be saved. The divine benevolence is beautifully 
displayed when the Lord wept over Jerusalem because they 
would not be saved. God would have them to be saved, but 
they would not. 

15. Moreover if thy brother shall trespass against 
thee go and tell him his fault between thee and him 
alone. 

This should be done in love and in tenderness. And if he 
have any disposition of a Christian, he will see your kindness, 
and will give you satisfaction ; and reconcile the difficulty be- 
tween you. 

17. And if he shall neglect to hear them, tell it unto 
the church. 
To tell it to the church was to tell it to the elders of the 



MATTHEW— CHAP. XIX. 337 

church who represented the church for government. Exod. 
xix. 3, 7. When Moses was commanded to say to the house of 
Jacob, and to tell the children of Israel, he came and called 
for the elders of the people and laid before their faces all these 
words. Moses understood that when he had delivered the 
message to the elders he had delivered it to the house of Jacob, 
and had told it to the people of Israel. 



CHAPTEE XIX. 

Verse 4. And he answered and said unto them, 
Have ye not read, that he which made them at the 
beginning made them male and female. 

The law of nature is written in this fact. If God had meant 
to allow bigamy or polygamy, He would have made more than 
one woman for Adam. That he made only one proves he 
law of nature on this subject. 

13, 14. Then were there brought unto him little chil- 
dren, that he should put his hands on them, and pray: 
and the disciples rebuked them. But Jesus said, Suf- 
fer little children, and forbid them not, to come unto 
me; for of such is the kingdom of heaven. 

As they are circumcised they are members of My church. 
And why should they be hindered from coming to Me. As 
they were affected wirh depravity, as all men in the body are, 
they were not like the saints in glory ; for no unclean thing 
can enter there. The church here is often called the kingdom 
of God and the kingdom of heaven. It is an error to suppose 
it means the kingdom of glory. 

17. And he said unto him, Why callest thou me good? 
there is none good but one, that is, God. 

The Lord of glory deserved to be called good ; for he was 
perfect in goodness. But the man who called him good de- 
served reproof, if he called the Lord good out of a mere com- 
pliment. 

28. And Jesus said unto them, Verily I say unto 
you, That ye which have followed me, in the regenera- 
tion when the Son of man shall sit in the throne of his 
glory, ye also shall sit upon twelve thrones, judging 
the twelve tribes of Israel. 



338 MATTHEW— CHAP. XX. 

Ye which have followed men in the regeneration cuts off 
Judas who never was born again. The apostles occupied 
eminent places in the church, here called thrones. But it is 
remarkable that they were all equal, all of one grade. No 
one was higher than another. All were bishops or elders, or 
presbyters. None were archbishops or primates. And this 
eminence was only during their natural lives. Their office 
did not descend to any successors. When Judas fell he had 
never been fully invested with his office. He was yet in his 
novitiate, only in his candidacy, and another was to take his 
bishopric. But when Herod killed James with the sword, as 
James' apostolic office had matured in him, ripened into com- 
plete maturity, it ended with his life ; and we read of no suc- 
cessor being appointed to James. And when the apostles were 
successively called away, no successors were appointed. Acts 
xii. 2. This silence is very significant, very full and expres- 
sive. And it shows us that the twelve apostles had no suc- 
cessors. 

If the apostles had had successors, the thrones would have 
been multiplied, for there would have been a throne for each 
one. 



CHAPTEE XX. 

Verses 25, 26. But Jesus called them unto him, 
and said, Ye know that the princes of the Gentiles 
exercise dominion over them, and they that are great 
exercise authority upon them. But it shall not be so 
among you: but whosoever shall be great among you, 
let him be your minister. 

No official distinction was allowed, above the simple and 
humble office of a minister. The apostles themselves ac- 
knowledged that they only ranked as elders and presbyters, 
and that bishop meant no more. Acts xx. 28. 1 Pet. v. 1, 

The minister of the gospel had peculiar talents for various 
branches of ministerial emploj^ment, but they were all of one 
grade. "I charge thee before God, and the Lord Jesus Christ, 
and the elect angels, that thou observe these things without 
preferring one before another, doing nothing by partiality." 
1 Tim. v. 21. 2 John 1. Acts xiv. 23; xv. 4, 6, 23; xvi. 4. 

When some dissension arose in the church about circum- 
cision, and they wanted an authoritative decision upon it, it 
was determined that Paul and Barnabas should go up to Jeru- 



MATTHEW— CHAP. XXI. 339 

salem unto the apostles and elders about this question. They 
had no other higher authority to submit it to besides the apos- 
tles and elders. The elders were equal officially with the 
apostles. Where was the pope then ? He was unknown. 
Where was the diocesan ? Where were the archbishop and 
primate ? The si'^nce of the scriptures at this point about a 
pope and a primate is equal to a flood of light on this point. 
This passage, 'It shall not be so among you, ? ' settles the 
question about popes and diocesans forever. Paul exercised 
his ministry chiefly among the Gentiles, but Peter and other 
apostles principally among the Jews. Gal. ii. 9. No one 
thought of claiming any higher authority than another. Min- 
isterial parity was acknowledged by all, and what was laws 
and right then is so now. 

If the apostles and primitive church did not know of a pope 
nor a diocesan, then there was none ; Christ had not appointed 
any such dignitary. And this is enough for us. 



CHAPTBE XXI. 

Verse 12. And Jesus went into the temple of God, 
and cast out all them that sold and bought in the tem- 
ple, and overthrew the tables of the money-changers, 
and the seats of them that sold doves. 

The house appointed and consecrated to the worship of God 
is too sacred a place for money matters and secular business. 
No money matters should be transacted or spoken of in the 
house appropriated to divine worship. To think of such 
things on the Lord's day is a profanation of the Sabbath, much 
more to propose the business, pay the money, receive and 
count it and make a minute of the transaction in the treasurer's 
accounts. 

23. And when he was come into the temple, the 
chief priests and the elders of the people came unto 
him as he was teaching, and said, By what authority 
doest thou these things? and who gave thee this au- 
thority. 

Eeferring them to John for His authority to act as high 
priest in the temple was entirely satisfactory, for there was no 
greater prophet than John. If John were as high a prophet 
as Moses, then John's baptizing or washing Him with water 



340 MATTHEW— CHAP. XXI. 

as he was going to commence his public ministry would be as 
valid an induction into the office of the high priesthood as was 
Moses washing Aaron. Exod. xxix. 4. As Aaron could not 
administer the high priest's office until Moses had washed him 
with water at the door of the tabernacle, so neither could 
Christ. His baptism being delayed until he was thirty years 
of age showed clearly that his baptism was for that purpose. 
If his baptism had been a moral personal duty it would not 
have been right to delay it till that time, but as it is a cere- 
monial rite and a part of his induction into the high priesthood, 
it was right and proper to delay it till then. 

If any one supposes that the Lord was referring the Jews to 
an irrelevant subject, they are much mistaken. He was talk- 
ing to the point as he always did. 

43. Therefore I say unto you, The kingdom of God 
shall be taken from you, and given to a nation bring- 
ing forth the fruits thereof. 

The membership of the Jewish Church was held by the 
Jewish people during that dispensation. But as the gospel 
dispensation was about to commence on the day of Pentecost, 
all nations would have equal privilege of access to it. They 
were persecuting Christ and his children in introducing it, and 
thereby they were forfeiting the peculiar privileges which 
they had so long held in it. 

Many of Israel had been rejected in the days of Moses for 
their unfaithfulness and were cast off. King Saul was re- 
jected from the throne and David was anointed in his stead. 
And now the Jews were to have the kingdom of God taken 
from them because they had forfeited their inheritance. But 
there was not a single believer disinherited. They had de- 
generated until they had become dry branches — mere hypo- 
crites. The truly pious had all received Christ and had be- 
come his disciples. The church of God, both visible and in- 
visible, were to be removed from that people as such, and to 
be translated in a new dispensation, to believers in Christ of 
both Jews and Gentiles, to such as worshiped in spirit and in 
truth, and who were to be gathered out of all nations. Eev. 
v.9. 

Yery important information is to be gathered from this passage 
First, that the Jews, notwithstanding their degeneracy, were 
yet the visible kingdom of God which was not taken away from 
them. Second, that whatever kingdom of God we have is the 
same that was taken from the Jews. Third, no new church 
was erected, but the same church, the same kingdom of God 
was brought away from those unbelievers and given to believers 



MATTHEW— CHAP. XXI. 341 

of both Jews and Gentiles. Fourth, the Baptist denomination, 
according to their dogmas, are undermined. They have lost 
their foundation and profess to be a new church, a new struc- 
ture and not the Jewish Church transplanted; for if it were the 
kingdom of God that was built upon the Abrahamic covenant 
and which was perpetuated by the Divine Spirit among the 
Jews until the Lord was crucified, then the Abrahamic cove- 
nant on which it was built must come with it. From this 
consequence there is no escape. 

The apostle had the same view of the subject when he said, 
"And if ye be Christ's, then are ye Abraham's seed, and his 
according to the promise." Gal. iii. 29. 

The promise to Abraham was, "And I will establish my 
covenant between me and thee, and thy seed after thee, in 
their generations, for an everlasting covenant, to be a God unto 
thee, and to thy seed after thee." Gen. xvii. 7. This is con- 
clusive when it is remembered that this covenant was 430 years 
before the Mosaic dispensation, and yet it was not affected by 
that dispensation. And as it was not affected by the opening of 
that dispensation, so neither can it be affected by the opening 
of the gospel dispensation, as the apostle shows in the above 
passage from Galatians. So also in the next, or Gal, iii. 8, 
he shows further that changing the dispensation can not affect 
the covenant. And this I say, that the covenant that was 
confirmed before of God in Christ, the law that was 430 years 
after, can not disannul, that it should make the promise of none 
effect. Gal. iii. 17. 

This was proved to be a matter of fact, for the Jewish dis- 
pensation which was after the Abrahamic covenant, did not 
abrogate or disannul it. And it is likewise a matter of fact, 
that the gospel dispensation can no more abrogate or disannul 
it. This is demonstrated by the fact that, under the gospel 
dispensation, they who are Christ's are Abraham's seed and 
heirs according to the promise. Again, all this is further de- 
monstrated by the inspired declaration, "Now we brethren as 
Isaac was are the children of the promise." Gal. iv. 28. Isaac 
was born under this covenant made with Abraham, and so 
were we born under it and are heirs to it when we become be- 
lievers. "Know ye, therefore, that they which are of faith, the 
same are the children of Abraham." Gal. iii. 7. How can 
this be so, if the Abrahamic covenant be not in force ? This, 
too, is in accordance with the divine declaration, that it is an 
everlasting covenant to continue while God has a church on 
earth. Gen. xvii. 7. 

Again, that the Abrahamic covenant remains as the founda- 
ation covenant to the church is clearly shown by the fact that 



;;i:; MATTIIJOW CHAP, XXII 

ii oompi 'eh ends both J6WI and Gentiles, embraoing .-ill bcliev* 
< in whether they )"• Jews or Gentiles. Rom. Ivi L6< 
One- more, <m><i has not left bis believing oh i id pen In :» 1 1 \' 

darkness on lliis Mllbjeet, loil h;i:: ;• i \ en us line upon linr.uid 

precept upon precept, thai we triiy know the truth, If we oan 
only believe hie word. The kingdom of <<'<>d, his ohurch, In 
called the good olive tree Prom wnioh some of the branches, 
risible branches, were broken off for unbelief •■>ikI because 
they did not bring forth fruit, Ami the Gentile believers 
were grafted Into the same olive tree from which the unbe 
lieving Jews were broken off and whioh now is supporting 
them. Rom. \i. i."- 'i. <io<i ims noi had more than one 
church, one kingdom of ( «<><i on earth, Ami this remains 
through .-ill ages to the end of time. Jesus said <<> the unbe 
Moving J own, "liohold your bouse Is lefl unto you desolate." 
Matt. Kxiiii 88. am their ordinances of worship were forsaken 
of God, 



CIIAPTUR Wll 
Vrhhks III, 112. Hut m.h loiK-liiiiv; the roMim'oct.ion of 

riw dead, have ye n< >i read that wnioh was spoken unto 
\ « > 1 1 by God, saying, I am the God of Abraham, and 

the <«<>d of Inaae, and l.ho <«<>d <>f Jacob? (iod in not 

Mio (Iod <>r tlio doad, but of the Living. 

Formerly I oould nol understand how this proved the doe 
trine of the resurrection. Bui the doctrine of the resurrec 
iion has two parts i<> Lt, and LI is established in both parts 
when one pari is proved. The part here proved is the an 
i i.i i j the standing up again of the soul after the body has 
fallen. The soul is Living and aoting after the death <>f the 
body. Ami ii wail I in the other world until the bodj isra 
io !>r reunited to it. Originally the word anastasis signified 
the standing up again of the soul when the I >*»< I \ Falls in death. 
Ami the word egersl • signified the rising again of ^»<> body at 
iii.' end of the world, when the Lord said, "i am the God 
of Abraham/ 1 II taughl Moses and Israel thai Abraham was 
somebody was •> Living person, or God oould not be bis <<'<>d. 
And [f Abraham were still Living In the spirit world, then 
the Badduoees were wrong Ln believing that there was no such 
sepai ate state no angel no spii it. 



MATTIIKW— CIIAI\.XXVI, :;■!:; 



OILAI'TKH XXIII. 

Vruhk .>r>. That upon you may come all the right- 
eous blood shed upon the earth j from the blood of 

rightoouH Abol unto Iho blood of Zacharias Hon of 

Barachias, whom ye slow between the temple and the 
altar. 

It is holioyod that Homo oarly l-ran loribcr boirig familiar 

with the name of Zacharias ion of Barachias, heedlessly in- 
serted it instead of Haying, Son of dohoida. !i- need not be 
thought strange if some such mistakes hare occurred. Et Is 
rathor to i><- thought ntrange that there are so few of them; 
and the boob kept so pure. There is undoubtedly a mistake 
of a pronoun in I Sam. i. 28, when the pronoun should have 
been she instead of he; for it was Sannafa that worshiped the 
Lord there, Bee I Bam. iii, 7, 



CHIPTER xxiv. 

Vkuhk 2i). [rn mediately after the tribulation of thoso 
dayfl shall tfio nun bo darkened, and tho moon shall 

not give her Light, and the stars shall fall from heaven, 

and tho powers Of the hoavons shall b<- shaken. 

lie jdoH tho porsooutions of those times, there were great 
judgments impending oyer the bloody city of Jerusalem. To 
both of which this perse refers. Bee rerses 9, 21, 84. By 
which we are enabled to perceive that the coming of Christ 
here refers to his coming to destroy Jerusalem, v. 27, 



CIIAPTKIt XXVI. 

Vkusk 26. And as they were eating, Jesus took 
bread, and blessed it. and brake it, and gave it to the 

disciples, and said, Take, eat j this is my body. 

A , they were eating the passoyer, which shows that the 
fesists were to change. The passoyer was to give place to the 
eucharist. The Lord took bread, brake it — the bread, and 



U4 MATTHEW OHJI i 

;':;/' il> On L/'.vJ I.', fjjh fJia/-,jpb ^ Mid *ft(4, I.;;!"., §§( il, On: 

it. Uj< 5 r, f] th< Clip 

that bold th« ■/-/.' 'j 

0J tlW 

lid » li ' I, 

d into it 

j;. j obi i Lord G&ll bBwui, and bi 

Oi.il ' H< . .J J V. 

i d not i 

But tto u ./ jjj-i/' i be i 
from . J Coi 

i - /;, 
to h# ;-.'jfij' j' ri - that no u no 

wjj;..ii',/i 1 1 j/,< ntion< d /- "'J pir#d tpo ftli 

alluding to o,< guohfti that n bfl 

ii. no\ >oA i oi 01 

[| 43, 46 , v, i j, '/./ 

,/,<] tJj/,'. | <J/< ftdful "liilnib'-i.. 

jw- .i.iii* n, jw.i / foi i.ii- rn 
vi 1 1.' m In to cur#o aad to iwofti \ I 

/ n'>l. I.ii*, i/i;ui A/i'J Jinm<,<li; 1 .l.<-.1 y Lin. OOcIl 01 

idoi thai pool ' " ;-• i« j 

//i,<, did 'i' n y hi i i<'"' : i I-- fcb< j<« ' |ui / to 

t\u f,»i ■.. bood Mu v -'J, /;</■' i ii up to bi bottoi 

p| b! • '''' fchn ", ''"-J pop< , b< nd and fal 
m.« i/i ii- i^ould not bfl juM / oi that i.-o i hood Hi had 
//jiii', ui thdt 'i h 
- 1 z i'ii. foi Qthem to U ii "i hirn i.ii' i ii. 

i ju i worth i ''i tb< m '' b< n w to bi fallii 

<,i j>< /.Jii.i',ii ( 7/.1 1 to bi 1 1 u all -I, 
■ I. i .-. i.iiiiii. .1 ii, j,.,,,. , 1 
r,' oj in /M-11',". Into dl rinlty, in 1 ditj 

and afchi I "•. ■ 1 ■ • I ■ / 1 to abangt divinitf [nto an / 1 h 
j ',< tb< laitoi ' '""' ! nlnfl to pi I lod tn 1 

QqA ui,i,i ii. whm >'> ' Uuuut»t\ > • [i ntifti m in 1 ont< nd 1 

that »ii /imi / 1 Inifcy j foi It would bti m ut&bilil y 

and that -I' plnil / you m bi ni w f quh thing that pfi 1 noi 






mat nil w Oil kT WVIl 



OHAPTEB \\\ u. 

\ i |M1 I 1 Ami Josuh n(oo.l hotoro tho >-o\ oi not tut«l 

the ffovoraoi 1 aakod lum. aaj ln$j, Irt thou the (Cifi 
(ho 7owt? Ami Jotai i i&id auto him, Pho\i • ^ i 

I'li.il i-.. Mi, mi • i\ |{ i |t Minn • i\ ( • | th« thin-. Mi.ii || (i lu- 
ll j ii common to q icproi an iiiu math ,- thui 

IS l<\»r ho know il»;i( (or i'iiv\ lho\ h.ul ^K'lnnol 
lum 

The goYornoi knen that Joaui wai Innooeul ol awj orime 

Hi- kn,-\\ ih it J | ir. w i . |«,-i •..-, ui,-»l An, 1. 1- in Imn, • i iiil.r 

he ought to have released him, and i lu.i di punished thorn 
a mi ha Appoaltnl to d\i in. verae ' ; M Why, whal oi I) hath ho 
done ' But thoj did not apeak of anj oyiI that til ii*>i done 
Poi thtj k&oi that he had not done anj 

ii Iho thiovoi ;ii io wiu.ii w oi q ovuoJflod w lib him, 
* .i it i he '.mio in in:, tooth « 

Out of thorn did kq onlj i< jrai oommon In the ••- Hpti 
to Impute •> thing to the parti that did It, although onlj Rome 

Of (In ni ,i, in.ilh n.. i ,,l in ll 

IB Now Ir.Mii (ho llxth hour tllOl'O WIIH illU'lillOHH 

<>\ or :ill llio l.iml uiilo (ho mill li Ihmii 

From noon until throe o'olool lu the afternoon, darki 
prevailed oyoi thi land, in II II had boon nights 9od frowned 
hi that darknonfl upon the wiokaduem shown to hii boloYod 
and w ii" oyI deu< e ol his dlapleai ui - 

51 An. i, boh old, tht ?iU oi tho tomplo wm ron1 In 
iw.uii ii.oii iiir top to tho bottom) and thoetrth did 
iju.iKr, :iioi tho rooki rt&1 

'rii. e wer< Ig n ii diipl 1 j i ol the dti Ino diiploai ure No 
w on, i, i ii great i, ,, i, u upon thorn 

a n,i ( ho gravoi w oi o opoftod and nmn \ 
bodloi of tho •• • : n 1 1 1 .• i w in, 1 1 ilopt, aroio, and churo out of 
tho .-■ i >\ oi aftor hii roauvi out Lou 

Thooo •'■'■in (,, 1 1 1 \ , oomo <'»i( «'i (ii. ii i kYoi to koooinpanj 
(ii. i ioi <i in in-, (i luvnphanl %\ 1 1 m Ion 

M. Now wIk-i. Iho (Oiihiihiii, nn. I (h*N (li.il WW* 



346 MATTHEW— CHAP. XXVIII. 

with him, watching Jesus, saw the earthquake, and 
those things that wore done, they feared greatly, say- 
ing, Truly this was tho Son of God. 

The evidence was conclusive. And this evidence is given 
us, and conies down in the history to us, so that it appears to 
us as well as to them. And we have cause to bow our con- 
sciences under the same conviction. 

(>^, G3, 64. Now, the next day that followed the day 
Of the preparation, the chief priests and Pharisees 
came together unto Pilate, saying, Sir, wo remember 
that that deceiver said, while he was yet alive, After 
three days I will rise again. Command therefore that 
the sopulcher be made sure until the third day. 

All their care and pains would only make the evidence of 
his resurrection the stronger; so thai we partake of the satis- 
action that it affords. We feel all the full assurance that they 
have thus furnished us. What are those poor souls' thoughts 
while in the Other world these two thousand years about these 
things, when they have had to see (hem as they are and think 
of them as they are under the light of eternity ? Oh the 
overwhelming light of eternity ! They v can not trifle with 
that as they trilled with light and truth while here. 



CHAPTBE XXVIII. 

VERSES 1, 2, 1. In the end of the sabbath, as it be- 
gan to dawn toward the first day of tho week, came 
Mary Magdalene, and the other Mary to see the sejuil- 
chor. And, behold, there was a great earthquake: lor 
the angel of the Lord descended from heaven, and 
Oame and rolled back the stone from the door, and sat 
upon it. And for fear of him tho keepers did shake, 
and became as dead men. 

The, crucifixion of the Lord of glory, and the resurrection 
of his body, to complete the glorious provision of the gospel 
of Burners' salvation, and the, heaven-daring wickedness of man 
in relation to it, were too important in the Lord's view to pass 
lightly over it. An angel shining in heavenly light, early in 
the morning appeared to the watchmen who guarded the sepul- 
eher, rolled away the stone from the door of the sopulcher, 



MATTHEW— CHAP. XXVIII. 347 

and sat upon it. How kind in God to ^ive the watch thin 
proof of the resurrection. How kind to give the other infor- 
mation to the disciples, Ee makes the sun to shine, and tin; 

rain to descend upon the wicked and the good, 

13, Say ye, his disciples came by night, and Stole 
him away while we slept. 

I low they dare to resist and trifle thus with all this evidence!, 
and utter so harefaccd a falsehood, it is difficult to imagine. 

One would think they might be sobered into a little humility 

by all the convulsions of nature shown them in judgment. 



MAEK. 

CHAPTER I. 

Verse 1. The beginning of the gospel of Jesus 
Christ, the Son of God. 

This is not so much the beginning of the goppel,,as the begin- 
ning of Mark's history of the gospel ; for it is written, " The 
scriptures foreseeing God would justify the heathen through 
faith, preached before the gospel unto Abraham, saying. In 
thee shall all the nations be blessed" Gal. iii. 8. Each of the 
four evangelists has given us a history of the gospel. So that 
the meaning of the gospel is, The beginning of those events 
which related to the introduction of the gospel. The gospel 
way of salvation is the only way that has been in operation 
ever since the fall, yet the ceremonies of religion were differ- 
ent under different dispensations. The peculiar ceremonies 
of the gospel dispensation did not commence until our Lord 
suffered on the cross. Col. ii. 14. Our Lord's ministry and 
John the Baptist's ministry were both under the Mosaic dispen- 
sation. Jesus offered himself upon the cross as the last sacri- 
fice of that dispensation, and took it out of the way nailing it 
to his cross. The sacrifice of the mass is a popish supersti- 
tion — a false pretense — a corrupt practice. 

2. As it is written in the prophets, Behold, I send 
my messenger before thy face, which shall prepare thy 
way before thee. 

That messenger was John the Baptist, who was sent before 
the face of Christ, to prepare the Jews to expect him, and to 
believe on him. Isa. xl. 3, 5. Mai. iii. 1. 

5. And there went out unto him all the land of Ju- 
dea, and they of Jerusalem, and were all baptized of 
him in the river of Jordan, confessing their sins. 

The meaning of all, is only many ; for it is expressly stated, 
" That the Pharisees and lawyers did not so." Luke vii. 30. 

In what manner water was applied in John's baptism is not 
stated. And it is not necessary for us to know ; as it was not 



MARK— CHAP. I. 349 

a gospel ordinance, but under the Jewish dispensation, a cer- 
emony to introduce Christ to Israel, and ended with John's 
ministry ; for John said, I must decrease. 

8. I indeed baptize you with water, but he shall 
baptize you with the Holy Ghost. 

The expression, with water, proves that the mode was not 
by immersion; for in this mode water is not the instrument 
used. If it had been by immersion, it would not have been 
said with water, but in water. 

Besides in comparing John's baptism with the baptism of 
the Holy Ghost, which was to be by pouring out and shedding 
down upon them, by pouring out of the Holy Spirit. Acts ii. 
17, 18, 33, we again learn the same truth. 

This is again shown in the fact, that John commenced his 
baptism in the wilderness, a distance from Jordan. " In those 
days came John the Baptist preaching in the wilderness of Ju- 
dea." Matt. iii. 1. "And went away again beyond Jordan 
into the place where John at first baptized. " John x. 40. 
Here we learn that John did not need a river for the ordinance 
of baptism; for he baptized in the wilderness of Judea. But 
when people began to assemble to him in vast multitudes, and 
many from a distance, they would need water for their beasts, 
for drinking, and for cooking, and for other purposes than 
baptism. And then he would repair to the side of a river to 
supply the wants of the multitude. And being there, he would 
use the water of the river for baptism. " In Jordan" does 
not mean any more than at Jordan, near Jordan, or by the 
side of Jordan; for so the soles of the priest's feet " stood 
firm on dry ground in the midst of Jordan." Josh. iii. 17. 

To baptize in a river is quite a different thing from baptizing 
in the water of a river, as being in a mountain is a different 
thing from being in the ground of a mountain ; and as sitting 
in the sea, from sitting in the water of the sea. Matt. v. 1 ; 
xvii. 1. John iv. 21. Being in a mountain means only being 
on the side of it, as in the sea means only on the waters of it. 
Mark iv. 1. 

The children of Israel were baptized unto Moses in the sea 
on dry ground, so that in the sea, or in a river means only 
within its banks : and not in its waters. But if it were not so, 
it would make nothing for the Baptists, because John knew 
nothing about gospel baptism, did not administer it ; for it was 
not instituted until the Lord rose from the dead. Matt, xxviii. 
19. How preposterous are the Baptists' notions. 

Besides, if there be any relations between the baptism of 
John, and the baptism of the Holy Ghost, then as the latter 



350 MAJ1K— CTTAP. II. 

is by pouring out and Shedding down, so must the former 
be. 

1 0. And straightway coming up out of tho wntcr. 

How many erroneous views about the mode of baptism may 
have been occasioned by the injudicious rendering of the 
(J reck no man can say, but the rendering in tins passage is 
erroneous. The passage here rendered, but of the water, is 
apo udatos, the obvious meaning of which is, from the water. 
Such carelessness is not innocent. 

15. And saying, Tho time is fulfilled, and tho king- 
dom of Grod is .it hand: repent ye, and bolievo the 
gospel. 

The saying the time is fulfilled, is that it is near. The time 
for the opening of the gospel dispensation is near. Repent- 
ance was indispensable to believing in Christ, with a true and 
saving faith, as a sick man must feel his disease before he 
applies to a physician. They were exhorted to the future 
duties of repenting and believing. 



CHAPTER II. 

VERS2! 5. When Jesus saw their faith, ho said unto 
the sick of the palsy, Son, thy sins bo forgiven thee. 

It deserves our attention, that the inspired writer said 

11 When JeSUS saw their faith," not the faith of the sick man. 

So also the ruler asked for his daughter, and was heard. 
Malt, ix. 18. Believers are accepted in their faith for others. 
If thoughts arose in the hearts of the multitude, at the Lord's 
saying, Son, thy sins be forgiven thee, they could know the 
propriety of it; because Divine power would not have accom- 
panied the word if it had not been right. Jesus would have 

the people to know that all power was given to him. And he 
would have them see and know that he did exercise it. The 
curing proved the doctrine. 

24. And the Pharisees said unto him, Toehold, why- 
do they on the sabbath day that which is not lawful? 

As they did not go to that place for the purpose of getting 
food, but merely took what was in their reach, let the reader 
beware that he do not do more. 



MARK— CHAP. III. 351 

27. And he said unto thorn, The sabbath was made 
for man, and not man for the sabbath. 

The sabbath was set apart — consecrated for the worship and 
service of God, for man's benefit. If he keeps the sabbath- 
day holy, it will be to his advantage. 

28. Therefore tho Son of man is Lord also of the 
sabbath. 

As the Son of God is the Creator of the universe, he is the 
Lord of it. And he would show that sovereignty by changing 
it to the first day of the week ; for from that time it has been 
kept on the first day of the week. The Lord met with the 
disciples on the first day of the week. There is no proba- 
bility that the disciples knew of tins change for some weeks, 
nor until Pentecost — until they were endued with power from 
on high. Luke xxiv. 49. .John was in the spirit on the 
Lord's day. Rev. i. 10. The title, Lord's day, shows its 
sanctity; for if it be God's day then it is not ours. "Six 
days shalt thou labor and do all thy work, but the seventh 
day is the sabbath of the Lord thy God." Exod. xx. 10. 
This proves its sanctity— holiness. 



CHAPTBE III. 

Vkrse 28. Vorily I say unto you, All sins shall bo 
forgiven unto the sons of men, and blasphemies where- 
with soever they shall blaspheme. 

It is an important duty for us to understand the scripture, 
and obtain the exact meaning of the word; for otherwise we 
can not profit by it, when it says, " 'Flint all sins shall be for- 
given unto men," and when it says, " The soul that sinneth it 
shall die." We must explain both these passages, or mistake 
their meaning, and make the word contradict itself. It is not 
meant that all sins shall be forgiven unto men; but that all 
kinds of sins, But one kind. And the soul that commits any 
sin must perish eternally, except it be atoned for and par- 
doned. 



352 MAKK—CHAP. VI. 



CHAPTER VI. 

Verse 3. Is not this the carpenter, the son of Mary, 
the brother of James, and Joses, and of Juda, and 
Simon? and are not his sisters here with us? 

If they had called these persons his relatives, or his kin- 
dred, there would have been room to suppose that they might 
have been only his relatives or cousins. But when they are 
called brothers and sisters, along with his mother Mary, there 
is no room left but to suppose that James, Joses, Judasjmd 
Simon, were his natural brothers, as Mary was his mother, and 
the sisters mentioned were his sisters, the children of his 
mother. Thus it appears that Mary was blessed with seven 
other children besides Jesus. She was really favored of the 
Lord. The efforts of Papists to evade the truth is in char- 
acter. There is not a hint given us of any incongruity in her 
having other children : it is all a fanatical superstition, and 
corresponds with other popish superstitions. The notion of 
perpetual virginity is contradicted in this passage if the bro- 
thers and sisters of the Lord were living there with the 
family. 

And it is contradicted again when it is said, " And knew her 
not until she had brought forth her first-born son." Matt. i. 
25. If Joseph knew her not — had not carnal knowledge of 
her, had not marital commerce with her until she had brought 
forth her first-born son, then he had such connection with her 
afterward. Else why is this said ? If this had been omitted 
by the inspired writer, we would have been without this inti- 
mation that he had this intercourse afterward. We can here 
see clearly that the Holy Ghost did not intend to counteract 
the popish dogma of perpetual virginity. 

Besides, as Mary was a holy or pious woman, she would be 
a faithful wife : and as she was married to Joseph, she could 
not defraud him of his marital rights. Piety would forbid it. 
The inspired apostle lays down the duty of husbands and 
wives in express terms, " Defraud ye not one another, except 
it be with consent for a time, that ye may give yourselves to 
prayer and fasting ; and come together again. '' If Mary was 
a pious woman she could not wrong her husband of his mar- 
riage rights. To make her over holy they make her wicked 
and superstitious. 

Besides, we are forbidden to add to the scriptures, or to 
subtract from them. If they have inserted no such dogma as 



MARK— CHAP. X. 353 

the perpetual virginity of Mary, we can not do it without 
usurping authority to mend and correct the divine code. 
This subject seems therefore to be as plain as it need be. 

20. For Herod feared John, knowing that he was a 
just man and a holy, and observed him; and when he 
heard him, he did many things, and heard him gladly. 

He did many religious duties. Wicked men sometimes 
have much trouble with their consciences ; though after long 
persisting in sin they often become hardened, cast off fear, and 
restrain prayer before God. It would seem to be easy for 
them to know what is right. We, in verse 26, see to what de- 
gree of wickedness he attained. 



CHAPTEE VII. 

Verse 7. Howbeit, in vain do they worship me, 
teaching for doctrines the commandments of men. 

It is vain to set up the commandments of men to serve God 
with; for it is written, " Every plant which my heavenly 
Father hath not planted shall be rooted up." Matt. xv. 13. 

8. For, laying aside the commandment of God, ye 
hold the tradition of men. 

We can not serve two masters ; we have to lay aside the 
commandments of God to take up and practice the traditions 
of men. They reject the commandments of God to keep their 
own traditions. They who make laws for the house of God 
set up authority in his place, set up equal authority with him ; 
which is a bold and sacrilegious assumption.^ 



CHAPTEE X. 

Verse 40. But to sit on my right hand and on my 
left hand, is not mine to give;^ but it shall be given to 
them for whom it is prepared. 

The translators could not render a passage unless they 
understood the meaning of it. Therefore they could not do 
justice to such passages as Gen. i. 1 ; iv. 1, 26 ; hi. 14, 15. 



354 MABK— CHAP. XII. 

Exod. xxii. 12. 1 Kings ii. 9. Kom. ix. 3. Eev. xiii. 8, and 
some others as this. For the words added in this passage to 
make it more plain have a contrary effect, and seem to show 
that all power was not given to him in heaven and in earth, 
according to Matt, xxviii. 18. In the original the passage is 
in beautiful harmony with this in Matthew, and reads thus : 
" But to sit on my right hand or on my left is not mine to 
give, only to them for whom it is prepared of my Father.'' It 
was his to give to them. There was no need of putting the 
two sayings in any disagreement — create a needless discrep- 
ancy. 



CHAPTER XI. 

Verse 23. For verily I say unto you, That whoso- 
ever shall say unto this mountain, Be thou removed, 
and be thou cast into the sea; and shall not doubt in 
his heart, but shall believe that those things which he 
saith shall come to pass; he shall have whatsoever he 
saith. 

In that age of miracles the inspired apostles had this neces- 
sary faith of miracles. When God would have such a mira- 
cle — any miracle performed, the Holy Ghost impressed it 
upon their mind so that they knew that it was the will of God ; 
and then when they spake it was done. When it was not to 
be performed, then it was not so impressed upon their mind. 
No one of them commanded a mountain to be so removed, 
because it was not to be done. God did not put his prophets 
to the blush of failure. 1 Sam. iii. 19. 



CHAPTBK XII. 

Verse 16. And they brought it. And he saith unto 
them, Whose is this image and superscription? And 
they said unto him, Cesar's. 

When they came to him with cavils, he was always above 
them, and confounded them ; and showed a superior knowl- 
edge which could not have been other than divine. In this 
he showed clearly that he was the Messiah. They became so 



MARK— CHAP. XIII. 355 

sensible of his superiority, that they ceased to question him. 
Matt. xxii. 46. 

26, 27. And as touching the dead, that they rise ; have 
ye not read in the book of Moses, how in the bush God 
spake unto him, saying, I am the God of Abraham, 
and the God of Isaac, and the God of Jacob? He is 
not the God of the dead, but the God of the living: ye 
therefore do greatly err. 

If Abraham, Isaac and Jacob's souls had perished, become 
extinct as the Sadducees believed, God could not have re- 
mained still their God ; for he could not remain the God of 
those who had no existence. If he had been yet their God 
when God thus spake to him, they must have been living 
souls ; else he could not have remained their God still. I 
used to be at a loss to see how this proved the resurrection. 
But reflecting that as the doctrine of the resurrection had two 
parts, the anastasis, or standing up again of the soul a living 
active being in the other would when the body dies, and the 
egersis or rising up again of the body^at the end of the world, 
to prove one part of it, established the doctrine ; for its parts 
were connected together as one doctrine. One of the scribes 
is spoken of as seeing the subject rightly, in the next verse, 
verse 28. 



CHAPTER XIII. 

Verse 27. And then shall he send his angels. 

The angels of his providence to gather all the Israelites 
from all parts of the world to attend the feast at Jerusalem, 
that he might execute upon Jerusalem the judgments which 
they had incurred by rejecting and crucifying their Lord. 

30, Verily I say unto you, That this generation 
shall not pass, till all these things be done. 

Some of his hearers would live to see the Lord's coming to 
destroy Jerusalem by the Roman army under Titus Vespasian. 



356 MABK— CHAP. XIV. 



CHAPTEE XIV. 

Verse 9. Verily I say unto you, Wheresoever this 
gospel shall be preached throughout the whole world, 
this also that she hath done shall be spoken of for a 
memorial of her. 

This prophecy being fulfilled to the letter stands as an evi- 
dence of the truth of the divine word, and shows the truth of 
the gospel. 

21. The Son of man indeed goeth, as it is written of 
him: but woe to that man by whom the Son of man is 
betrayed! good were it for that man if he had never 
been born. 

We learn here that this poor sinner is lost, and lost to all 
eternity. If after any period of suffering in purgatory, if 
there were such a place, or in any other place of misery, if he 
were delivered to bliss t^hat would be glorious and endless, we 
can not see how it would have been good for him that he had 
never been born. The same description of his end is given us, 
when it said of his fall, " That he might go to his own place.'' 
Acts i. 28. '' And none of them is lost; but the son of perdi- 
tion, that the scripture might be fulfilled." John xvii. 12. 

The Son of man woild lay down his life, die on the cross, 
give his life a ransom for many. Isa. liii. The Lord had 
infinite power to avoid these dreadful sufferings. But for this 
purpose came he into the world. Matt. xxvi. 39. John xii. 
27, 28. The redemption and salvation of a lost world lay 
near his heart. He would not avoid the dreadful anguish that 
it would cost him. lie was perfectly a free agent, and upon 
the whole chose to undergo the severe agony which he felt 
when he said, Now is my soul troubled; and when the large 
drops of sweat descended from the pores of his body to the 
ground. And when his unequaled agony changed and dis- 
torted his vi age more than any visage had ever before been 
distorted, his agony of soul made it seem as if his sweat 
came from the inner man. Isa. lii. 14. John x. 18. 

His rising triumph will ascend still higher than his sorrow 
descended when he shall see of the travail of his soul, and be 
satisfied with the glory and bliss which shall follow, and be- 
holding angels as they pay him honor in heaven's eternal 
raptures, while they will be singing, Glory to God in the 
highest. 



MARK— CHAP. XIV. 357 

25. Verily I say unto you, I will drink no more of 
the fruit of the vine, until that day that I drink it 
new in the kingdom of God. 

How kindly and providently, and with prophetic spirit does 
our Lord guard his children from idolatry by telling us that 
the drink in the eucharist which he will drink with his breth- 
ren when he will spiritually commune with them, is not 
blood, but, is really the fruit of the vine, as declared. 1 Cor. 
x. 16. Blindness can only be perverse and culpable. 'Tis 
the fruit of the vine ! 

29. But Peter said unto him, Although all shall be 
offended, yet will not I. 

Peter was the only disciple who made such a vow of fidel- 
ity to his Lord. His confidence in his own strength was 
misplaced, and therefore he egregiously failed in the perform- 
ance of it. After he had made the vow he should faithfully 
have kept it whatever it cost him. He showed himself to be 
in that instant treacherous and untrustworthy. 

50. And they all forsook him and fled. 

They were in great terror lest they too should be appre- 
hended with the Lord. They were, with Peter, weak and n- 
reliable. Peter's vow of fidelity made his crime the greater. 

67, 68. And when she saw Peter warming himself, 
she looked upon him, and said, And thou also wast 
with Jesus of Nazareth, Bat he denied, saying, I 
know not, neither understand I what thou sayest. 

Lying is considered a very dishonorable vice. And although 
it does not appear that he was addicted to it, yet it must be 
criminal in any instance, and especially when he had been 
warned on the subject. 

71. But he began to curse and to swear, saying, I 
know not this man of whom ye speak. 

When he had incurred the shameful crimes of falsehood and 
profane swearing, it was becoming that he should weep when 
he thought thereon. How obvious is it, that man is a poor 
creature, that God is wonderful in his long suffering, and rich 
in his grace. He still loved Peter, and loved him with an 
everlasting love. And how obvious is it that the ministry is 
committed to earthen vessels. 2 Cor. iv. 7. 



358 MAKE— CHAP. XV. 



CHAPTBE XV. 

Verses 29, 30. And they that passed by, railed on 
him, wagging their heads, and saying, Ah, thou that 
destroyest the temple, and buildest it in three days, 
save thyself, and come down from the cross. 

If they had known what infinite and sufficient reasons he 
had for providing salvation for men, how much he loved his 
work, and how much he loved the Father, and how much in- 
terest he took in glorifying God in man's redemption, they 
would not have derided him thus : for it is written, " Had they 
known they would not have crucified the Lord of glory." 1 
Cor. ii. 8. 

But they were unwilling to understand the things that were 
plainly showed them. 

Every thing seems to depend on the state of the sinner's 
heart. For while some were thus treating with scorn the Lord 
of glory, there were others of an opposite character. Even 
Pilate and Herod, wicked men, had convictions of truth about 
the innocence of John the Baptist and Jesus. Matt, xxvii. 18. 
Mark vi. 20. And when the centurion who had charge of the 
transactions at the crucifixion, saw the demonstrations that 
showed the divine displeasure, he said, " Truly this m*in was 
the Son of God." And five hundred men of the vicinity 
knew what was the nature and true character of these things. 
1 Cor. xv. 6. 



LUKE. 

CHAPTEK I. 

Verse 28. And the angel came in unto her, and said, 
Hail, thou that art highly favored, the Lord is with 
thee: blessed art thou among women. 

The idolatry and man-worship that wicked men try to learn 
from this scripture has no support from it. Blessing is very 
common in the scriptures. Blessed art thou, Simon Bar-jona : 
even frail Peter is pronounced blessed. Although he cursed 
and swore and denied his Master, falsifying the truth and per- 
juring himself in that denial, yet he could be blessed, and 
greatly blessed with forgiveness, and with acceptance to the 
apostolic office, Even Ishmael is by God pronounced blessed. 
But he never was worshipped on that account. Again a still 
higher blessing is pronounced, Judges v. 24, upon Jael, the wife 
of Heber the Kenite, though she was not of the children of 
Israel. Mary is blessed among women, but Jael the Gentile 
is blessed above women. To canonize Jael or Mary for such 
blessing, is to let us know, by their fruits, what corrupt men 
Papists are. 

35. And the angel answered and said unto her, The 
Holy Ghost shall come upon thee, and the power of the 
Highest shall overshadow thee: therefore also that 
holy thing which shall be born of thee, shall be called 
the Son of God. 

The miraculous conception was one reason for calling him 
the Son of God, for he was thus begotten of God as to his 
human body, having God for his father and making God his 
father, Luke iii. 38, and entitling him to be called the Son of 
God. And a second reason was that the Second Person in the 
Godhead was joined to the manhood, making one person of 
the two natures thus united into one person. By this the man 
Jesus was known, and is known to be the Son of God. That 
the Savior had these two natures, divine and human, is shown, 
Kom. ix. 5. And of whom as concerning the flesh Christ 
came, who is over all God blessed forever. Amen. 



360 LUKE—CHAP. III. 

64. And his mouth was opened immediately, and his 
tongue loosed, and he spake, and praised God. 

The mouth of Zacharias ; for he had been speechless since 
the vision for nearly a year. 



CHAPTER II. 

Verse 35. Yea, a sword shall pierce through thy 
own soul also; that the thoughts of many hearts may 
be revealed. 

Although the explanation is not given, yet as she stood by 
the cross and saw the protracted suffering and dying agonies 
of her holy and greatly beloved Son, we see how this prophecy 
was amply fulfilled. 

52. And Jesus increased in wisdom and stature, and 
in favor with God and man. 

As Jesus had a human body and a human soul to constitute 
his complete manhood, he could grow in size, and could in- 
crease in wisdom as his soul was receiving development and 
acquiring knowledge, for the divine nature would only impart 
knowledge to the human soul as it could bear it. 



CHAPTEE III. 

Verse 6. And all flesh shall see the salvation of God. 

Under the Mosaic dispensation its privileges were restricted 
to Israelites. Even the ministry of John the Baptist, and the 
ministry of the Lord belonged to that dispensation. These 
twelve Jesus sent forth, and commanded them saying, " Go not 
into the way of the Gentiles, and into any city of the Samar- 
itans enter ye not." Matt. x. 5, 6. Kom. xv. 8. Now, I say 
that Jesus Christ was a minister of the circumcision for the 
truth of God, to confirm the promises made unto the fathers. 
Matt. xv. 24. Luke i. 59, 76, 77. Mai. iv. 5. 

Until the gospel dispensation was opened on the day of 
Pentecost, the Mosaic dispensation must have continued. Col. 
ii. 14. If the Lord's ministry was under the Mosaic dispen- 
sation, then was John the Baptist's also, as was all ecclesiasti- 



LUKE— CHAP. III. 361 

cal affairs : for Christ attended upon the passover, and upon 
all the legal rites. "Then came the day of unleavened bread 
when the passover must be killed." Luke xxii. 7. It must 
be killed. The law was yet in force with full authority. But 
the opening of the gospel dispensation was to open it to all 
nations, Gentiles as well as Jews, i. e., to all nations, or to all 
flesh. 

But we see that all has to be restricted to the subject of 
salvation, for salvation was to be for men, and not for beasts. 
All flesh can not be applied further than to nations and men. 

We learn, therefore, that we are not always to give words 
their common meaning, but what the subject admits, and what 
parallel passages allow. As, God is a rock. Psalm xxxi. 3. 
The Lord is a man of war. Exod. xv. 3. 2 Sam. xxii. 2. 
Peter is called rock. Matt. xvi. 18. The Lord Jesus is 
called the bread that came down from heaven ; and bread is 
called his body. John vi. 51. Matt. xxvi. 26. The divine 
messengers who visited Abraham are called men and they are 
called God. Gen. xviii. 1, 2. Joshua commanded the sun 
and moon to stand still. Although there are a hundred such 
passages, no man, except Papists and Arminians, misunder- 
stands one of them. And their misunderstanding is in the face 
of the clearest light. 

This will not give any liberty to licentiousness in the inter- 
pretation of scripture, for many things like the Trinity, Mel- 
chisedek, divine attributes, are above our comprehension, as 
the heavens are above the earth. Many things must be taken 
just as we read them, with meekness and fear; and many are 
to be interpreted differently, as they were evidently intended 
to be, and with the same meekness and fear. John vi. 50, 53. 
John iv. 14; xi. 11, 26. All the parables, metaphors and 
paradoxes, as 2 Cor. xi. 8, 23; Gen. xxxi. 24; Acts xxvii. 34, 
can not we interpret the last two as we do parables, to mean 
differently from what is expressed, and to be very significant 
and expressive? The highest reverence for the divine word is 
shown by taking it in the meaning intended by the author, 
and faithfully and diligently putting it in practice. 

23. And Jesus himself began to be about thirty years 
of age, being (as was supposed) the son of Joseph. 

It was necessary that priests be thirty years of age before 
they were allowed to take the sacred offices, whether the high 
priesthood or the inferior offices. Num. iv. 3, 23, 30.- It was 
not from any neglect or indifference that the Lord delayed his 
official work to this late period ; it was a part of the righteous- 
ness of the law, as he told John. Matt. iii. 15 ; v. 17, 18. He 



362 LUKE— CHAP. IV. 

could not take the office of high priest unless he received a 
washing of water, or some application of water equivalent to. 
Lev. viii. 4, 5, 6. The baptism of Christ had no reference to 
the sacrament of water baptism, which was not instituted until 
three years afterward. The supper was instituted on the 
evening before he was crucified, on the observance of the 
passover and the other sacrament after his resurrection. Matt, 
xxvi. 26 ; xxviii. 19. 

It is a remarkable fact that things are often spoken of in the 
word under the aspect of what they appear to be, and by the 
divine writers, and not by ignorant men. This may, therefore, 
be adopted as a rule of interpretation agreeably to Kom. iv. 
17. This is, so far, an exception to the rule that it is stated 
(being as was supposed the Son of Joseph). It was wise and 
good for Joshua to command the sun and moon to stand still, 
for if he had said, earth and moon stand still, it would have 
confused and perplexed the minds of the people, and lessened 
the impression of the miracle. Infinite wisdom and goodness 
are always exercised in all things. Gen. xviii. 2, 13, 20 ; xix. 
1, 10, 12, 15, 16, 21, 24. 

Thus the genealogy too is calculated for Joseph, because he 
was seemingly to men the father of Christ, both in Matthew 
and Luke, in two lines of David's posterity. 



CHAPTER IV. 

Verse 2. Being forty days tempted of the devil. 

If Satan knew who Jesus was it would be strange that he 
should have thought it possible that he could succeed in such 
an enterprise. It was a great undertaking — a bold undertaking. 
God had infinite reasons for displaying his long suffering in 
thus indulging Satan. And he triumphed here as he did when 
he suffered the same malignant fiend to tempt Job. Goodness 
and grace and truth will always thus triumph when God will 
put such wickedness to the blush in so signal a manner. Adam 
and Eve fell — and many have fallen as David and Solomon in 
individual cases ; this is, partially falling. All have not endured 
temptations as Abraham, Job, and many others have. Kev. iii. 
10. 1 Cor. x. 13. It is our duty to strive and watch and pray, 
that we enter not into temptation. Jas. i. 12. 1 Tim. vi. 9. 
Matt. xxvi. 41. John xv. 5. 

25, 26. But I tell you of a truth, many widows were in 
Israel in the days of Elias, when the heaven was shut 



LUKE— CHAP. IV. 363 

up three years and six months, when great famine was 
throughout all the land. 

But unto none of them was Elias sent, save unto Sarepta a 
city of Sidon, unto a woman that was a widow. Sidon was 
the same as Zidon, Sidon being the Greek form of the Pbene- 
cian name Zidon. This is inserted to show that she did not 
"belong to the people of Israel. We are assisted by these two 
passages, this and the following, respecting Naaman the Syrian, 
who also was a heathen, and not an Israelite, in understanding. 
John xvii. 12, on the point whether Judas the apostate was 
one of these given to Christ. None of them is lost, but the 
son of perdition. This parallel passage in John is shown to 
prove that Judas Iscariot was not one of those given to Christ. 
And when it reads, "And none of them is lost but the son of 
perdition, " the meaning requires these words to be added, "is 
lost;" making it read, "None of tbem is lost, but the son of 
perdition is lost," showing that he was not one of them given to 
Christ. For when the people of Israel are spoken of as to 
widows and lepers, and none of them was favored as the widow 
and leper were, they are not exceptions to the Israelites but 
additions, i. e., to none of them was the prophet sent ; but he 
was sent to Sarepta, to a woman that was a widow; and none 
of the lepers of Israel were healed, but Naaman the Syrian 
was healed. 

Besides, the discovery of this truth saves the passage of 
John from the imputation of discrepancy, for it expressly 
states, verse 12, ""While I was with them in the world, I kept 
them in thy name, and none of them is lost." If Judas were 
one of them, and was lost, then it could not be said, "I kept 
them in thy name." So beautifully do the scriptures sustain 
themselves and the truth. But this is not all the beauty of the 
garments of truth worn by the sacred word. For it is written, 
The righteous shall hold on his way. They shall not come 
into condemnation, who are kept by the power of God, through 
faith, unto salvation. Job xvii. 9. 1 Pet. i. 5. 

28. And all they in the synagogue, when they heard 
these things, were filled with wrath. 

How differently men do hear. The old prophets had ad- 
herents and persecutors, so that Stephen could appeal to the 
Jews, "Which of the prophets have not your fathers perse- 
cuted and slain?" Acts vii. 52. But no man should suffer his 
heart to rise in anger and wrath against God and his cause : 
rather should we treat his servants with love and civility; 
because what we do to them, we do to him. Matt. xxv. 40, 45. 



:;<;! LUKE— CHAP. IV. 

If a man has any love for himself be should treat divine 

things with civility, for he has a deep interest In than*. 

There was nothing to be offended at in the Lord's remarks 
about the prophet Elijah being sent, not to an [sraelitish widow, 
but to a Gentile ; nor in EClisha's being sent to Naaman and not 
to an Israelite. They were two facts of history — two events 

in the holy providence of an Jill-wise Jehovah. There was 

nothing In these Pacts that otight to have offended them with 

him, for God makes his sun lo rise on the evil and en the good. 
If they were angry they could only he angry at (ruth, and at 
its author. 

He knew beforehand how they would receive it. And lie 

said it io instruct (hem and us in the sovereignty of graoe, Wo 

need this instrueiion, and (hey show how much they needed it. 

If we oan know men l>y their fruits, we know that they were 

Ungodly men — heaven-daring sinners, filling up the measure 

of their iniquities, and would have a, fearful account to sender 
at i he great day . 

The Same enmity 1<> (ruth and to God was always manifested 
by that wicked people. When (he Lord taught divine sov- 
ereignly, and (heir dependence on his grace, saying, "Therefore 

Said 1 Unto you, that no man can come unto me, except it wen: 
given nolo him of my Father, From (hat time many of his 
disciples Went back, and walked no more with him." -I ohn vi. 

86, 86, 

How differently did different men act on hearing the truth, 
h was necessary that truth he preached, (hat men may show 
the state of their hearts. No one can believe that God would 

be so haled for (he sovereignty of grace, if it were not acled 
ou( by the wicked. Thus by their fruits we may know (hem. 
How many profess (o he ( Christians while (hey are proving their 

impenitence and unbelief I 

84. Baying, lot us alone; what have we to do with 

(hoc, thou Jesus of Nuznrefh? art thou come to destroy 

us? I know (hoc who thou :irt; the Holy One of (Un\. 

Devils confessed him; hut wicked men were stuhhorn in 

their unbelief, more stubborn than devils. 

We have instances of wicked men jrieldingthe point. Exod, 

ix. 27j viii. L9. 2 Sam. xix. ID. Matt, xxvii. 3, 17, 18, 19, 
li;; ; xx viii. 11. Acts iv. !('». 

Wicked men are called unbelievers, But it is said, devils 

believe and tremble, J as. ii, L9; showing unbelievers in this 

point to he worse (han devils. John ix. 1212 ; iv.42. 0! let 
them hasten to repent. Acts xvii. 80, 



LUKE— CHAP. VI. im 



CHAPTER V. 

Vkhsm L6, Ami he withdrew himself into the wilder- 
Qees, and prayed. 

[f he needed to pray, irho iras the Lord from heaven, il 
seems still more needful for us. But it seems not needful to 
adduce arguments for prayer; prayer is t, i i < - breathing of a 
living soul of «•» living Christian. But not so the hypocrite, 
Will he delight himself in the Almighty? Will he always 
call upon God? Job xxvii, 10. Et is a Christian's nature to 
pray. 

83. And they h:u(J unto him, Why do the dieoiplee of 
John fast often, :u»<l make prayers, and Likewise the 
disciples of the Pharisees; but thine eat and drink? 

Eat and drink must be taken in a sense that the subject 
gests, /. c, ate and drank steadily without that occasional in- 
terruption that fasting requires^ for on a day of fasting nothing 
is taken into the mouth as food or drink— no matter how great 
the hunger or thirst may he. [f a person have a ii'vcv, or be 
very weak, or be sick, fasting might be improper. To fast for 

three days and three nights seems n great while to abstain. 

But Elijah and Christ fasted forty days, But they were mi- 
raculously sustained. I Kings xix. 8. Matt. iv. 2. For 

ordinary fasting without supernatural ■'«.id, SOS Esther iv. L6. 
Dan. vi. 18. Jonah iii. 5-7. Luke v. 85. 

if loving enemies, taking up our oross, doing good for evil, 
remembering the Sabbath day to keep it holy, seem difficult 

duties to perform, we who have put our hands to the plow, 

may not look hack, but press for the mark. Luke ix. oz. 

Matt. xi. 29. 



OHAPTBE VI. 

Vkiihk 46. And why call ye me Lord, Lord, and do 

DOt the things which I Hiiy? 

A religion without love to God and ni.an [fl of no value If 

will not be accepted. 1 Cor. xvi. 22, 1 John iii. LOj iv. l A\. 
Christianity is a reality, it is the kingdom of God within 

you. And as if is a living free it bears fruit. If il. doe:; not 
Bear fruit, wo know what itS end will Ix;. John xv. 6. 



306 LUKE— CHAP. VI. 

Every one that professes to be a follower of Christ must be 
so in fact, for it is written, "Be not deceived; God is not 
mocked. " The ways are many in which we may prove our 
love to God. And he that loves God will take pleasure in 
letting his light shine in them. 

Hearing the Master's voice is one of them. "My sheep 
hear my voice, and they follow me." John x. 26, 27. 

Again, John xiv. 23, "If a man love me, he will keep my 
words." This then becomes an important test of character, 
by which to try and test the various sects of Christians who are 
disputing and contending about many things. But as the 
gospel lias some fundamental principles, it seems clear that 
these fundamental principles which seem to lie at the founda- 
tion of salvation, must be heartily received. These are holi- 
ness, regeneration, repentance, and justification by grace. 

It seems, therefore, that all these are necessary to practice 
in the exercise of love to God. The divine exhortation then 
seems to be in place, that we mind the same thing, and 
all speak the same thing, that there be no divisions among us ; 
but that we be perfectly joined together in the same mind and 
in the same judgment. 1 Cor. i. 10. 

The doctrines of grace comprise our entire depravity while 
we are impenitent and unregenerated ; for I know that in me 
that is — in my iiesh, while in an unregenerated state, dwelleth 
no good thing — nothing but a depraved and wicked nature. 
The carnal mind is enmity against God; for it is not subject to 
the law of God, neither indeed can be ; so then they that are in 
the flesh (in an unrenewed state), can not please God, can not 
do one good thing, one holy act, one thing that is pleasing to 
him ; for without faith it is impossible to please him. Well the 
wicked man, the impenitent sinner, has no faith, and there is no 
good thing dwelling in him. How full and plain is this point 
made, that the unconverted sinner has no grace, no holiness, no 
new nature, and nothing but sin. This is an essential point in 
maintaining the doctrine of grace. A second point is, that 
divine grace is necessary to enable any one to come to Christ. 
If he be thus dead in trespasses and sins, then he has no life to 
come to Christ, and can not come unless enabled by grace, as 
it is written, "Therefore, said I unto you, that no man can 
come unto me, except it w r ere given unto him of my Father." 
John vi. 65. 

Hypocrisy in religion will not do; nothing but truth and 
sincerity. To profeSs religion is to profess love to God. And 
we must love him or be hypocrites. He searches the heart 
and tries the reins. See what he says of insincere worshipers. 
Psalm lxxviii. 30, 37, 50-58. Love to God will lead us to be- 



LUKE— CHAP. VIL 367 

lieve his word. Deut. iv. 2. Acts ii. 41, 42. 2 Cor. xi. 4. 
Gal. i. (>. Rev. xxii. 18. John x. 20, 27; xiv. 2:5. 24. 

\( the doctrines of election, predestination, divine decrees, 
and the final perseverance of the saints are in the Bible, then 
they are divine truth. And not to believe them is to be an 
open unbeliever. He that docs not believe them does not love 
God ; for so it is taught. John x. 20, 27; viii. 47. 1 John 
ii. 19. 

He who does not live a holy life has not piety — has not 
religion. Lnke vi. 49. lleh. 12. 14. James ii. 18. 

We can learn here the necessity of regeneration. John iii. 
3, 5. We may learn also what is written. Matt. vii. 14; 
xxv. 12. 



CIIAPTBE VII. 

Verse 4. And when they came to Jesus, they bo- 
sought him instantly, saying, That ho was worthy for 
whom ho should do this. 

Not having any merit of righteousness before God, but de- 
serving favor from men, being charitable. 

22. Then Jesus answering, said unto them, Go your 
way, and tell John what things ye have seen and 
heard. 

These things that they had seen and heard showed clearly 
who he was ; for, as men said, "No man can do these miracles 
except God be with him." 

29. And all the people that heard him, and the pub- 
lieans, justified God, being baptized with the baptism 
of John. - 

To justify God herein was to acknowledge him in receiving 
his prophet. Not receiving was rejecting, which was dishon- 
oring God, as unbelief always does. 

Sinners acted then as they do now, some believing and 
some disbelieving. Acts xxviii. 24. Some seeking salvation 
with thankful hearts, knowing that they have; need of Christ's 
salvation ; and others seem not to care what becomes of their 
souls. 

33. For John the Baptist came neither eating bread 
nor drinking wine. 



m I/HKK— CHAP, IX. 

1 1 is men, or food, was loOU&tS umI wild honey. J olm was 

abstemious, while the \n>ii\ ate of the good things of the table. 
John's raiment was ooarse, rough, and homely; Christ 9 ! rai- 
ment was good and oomely* 



OHAPTBB VIII. 

Verse i. And [t came to pass afterward, that he 
went throughout every oity and village. 

Every oity must be taken with limitation, not with the lati- 
tude that a rminians ask for. 

28. When ho saw JeSUS, he cried out, and fell down 

before him, and with a loud voice said, What have I 
i,<) do with thee, Jesus, thou Son of God Most High? I 
beseeob thee, bprment me not 

The devil prayed (<> the Lord, which was more than many 
wioked men did, 

82. And there was there a herd of many swine feed- 
ing on the mountain: and they besought hira that he 
would suffer them toenter into them. And he suffered 
them. 

Again they prayed to the Lord and acknowledged who he 
was, Ami he granted thejr request, 

The evil spirit having power over the man's body, and over 
Ins will, Bpake by the man's voioe, So when they entered the 
swine and possessed them, their bodies and will were under 
then- control. 



OHAPTBB IX. 
Verse 7. Now Herod the tetraroh heard of all that 

was done by him: and he was perplexed, l>oeause thai 
it was naid of noiuo, that John was risen from the 
dead. 

"Another wioked man confesses to the credibility of all that was 
reported of J esus. [f he bad not believed those things, he would 
not have imputed them to a prophet that had bees miraculously 



LCKK— OHAP. SI. .°,w 

] from the dead, It Eerod bettered them, then othen 
could, and they were true, 

The people of tins nation could noi be made to believe that 
[ndependence was declared .July 4, !77o', and bad been annu- 
ally celebrated ever sinee, if it, irere Dot to \ equally so of the 
; and euchariat, 

i>5. And there came a voice out of the aloud, Haying, 

This in my belovod Son: hoar hirn. 

How convin* e the miracles wrought to convince the 

diacipleel Surelv they knew whether thoie things were true 

or not [f they knew thein to be true, then their conducl ii 

v explained* if they knew that they were not true, then 

is their conduct inexplicable; sacrificing every thing and 

Ul'l: OOi 



OHAPTBB x. 

Vkksf; 28. And he laid unto him, Thou haat ansv. 
ed right: thll do, and thou Hhalt livo. 

Be could not live for doing them ; for hy the deedi of the 

law none enn he justified ; hut if he did ihern, bad a r 

erated heart, and was a believer in Christ, and would live \>y 
faith, 



OHAPTBB XI. 

VlBfll %\. Be that in not with mo in a^ainnt mo; and 

he that gathereth not with me ecatteretb, 

There only were two classes of mankind, the righteous and 
the wicked, believers and unbelievers ; thoae who love God, 

and those who do not love hirn, the regenerate and the unre- 

, the children of God and the cnildren of the devil. 



370 LUKE— CHAP. XII 



CHAPTER XII. 

Verse 6. Are not five sparrows sold for two far- 
things, and not one of them is forgotten before God? 

There is a propensity in man to quote scripture agreeably 
to their principles. The passage in Matt. x. 29, is often 
quoted — " not one of them shall fall to the ground without 
your, heavenly Father's notice." And 1 Cor. xii. 7 is often 
quoted, "A measure of the Spirit." Mark xvi. 16, is quoted 
" You must believe and be baptized." 

But such are all corruptions of truth. 

13. And one of the company said unto him, Master, 
speak to my brother, that he divide the inheritance 
with me. 

His refusal may have been to avoid the charge of his ene- 
mies, that he was usurping civil authority. 

46. Th^ lord of that servant will come in a day 
when he looketh not for him. 

It is incredible that men should live in the world carelessly 
about their souls when every day and every hour may be 
their last. 

47. And that servant which knew his lord's will, and 
prepared not himself, neither did according to his will, 
shall be beaten with many stripes. 

Although there will be a difference made in the degree of 
misery ; yet both are eternally lost. 

57. Yea, and why even of yourselves judge ye not 
what is right? 

Man is created in the image and likeness of God. Hence 
his moral character has a natural capacity that is like God's 
in kind, though vastly inferior in degree ; for while God's is 
infinite ours is finite, which is an infinite difference. Another 
difference is, that while he is holy — perfectly immaculate, 
ours is depraved. This blinds our minds — obscures our 
moral vision, and makes it difficult for us to discern moral 
subjects clearly. But this is from the fall, and affords no 
excuse ; for as sin was all wrong, it can never afford any 
excuse or justification. From this natural capacity arises 
our free agency. We are now as really free agents as we 



LUKE— CHAP. XIII. 371 

were before the fall. But then as now, and now as then, we 
continue under divine sovereignty ; for his is, and was, and 
must be the kingdom and power and glory forever. Hence 
this significant and stirring appeal. Yea, why do not ye of 
your ownselves, from your own moral instincts, discern what 
is right ? Can not every one see that theft, murder, perjury, 
and all evil to our fellow-man is wrong? Can we not see and 
understand that He who created all things has a right to them, 
and deserves love and worship? If a man has reason and 
common sense left to him, he understands that his farm, his 
house and his beast belong to him, and not to his neighbor. 
This common sense, the wreck of the natural image of God in 
which he was created remains in fallen man. 

This we are reminded of, Rom. i. 18-20. It is manifest in 
us ; for God hath shown it unto us — written it in us — in our 
consciences. Every man's conscience perceives a difference 
between right and wrong — between good and evil, so that they 
are without excuse. 



CHAPTER XIII. 

Verse 24. Strive to enter in at the strait gate : for 
many, I say unto you, will seek to enter in, and shall 
not be able. 

Man being a free agent, does not endow him with super- 
human power. The high priest in Israel could not heal the 
leprosy, the physician can not always heal the sick, A free 
agent can not accomplish all his will. He can not do what 
belongs to the hand of Providence, as changing the atmosphere 
to wet or dry — to heat or cold, or make his crops bountiful, 
nor be sure of winning in a race, or overcoming in any contest 
with his neighbor, nor increase the number of his days beyond 
heir assigned limit. 

Neither can a free agent invade the office and sovereignty 
of divine grace; for the Sovereign in that kingdom has mercy 
on whom he w T ill have mercy, and whom he will he harden- 
eth. Ps. ex. 3. John xv. 6. James iv. 13. Eccl. ix. 11. 
Jer. xviii. 6. 

While it is true that man is a free agent, it belongs only to 
the province of his free agency; but it is not true out of its 
province. He is free to enter any contest ; but success in it 
is another affair. Eccl. ix. 11, 12. 

Therefore when it is said, Matt. vii. 8, "Every one that 



372 LUKE— CHAP. XIV. 

asketh receiveth, and he that seeketh findeth," its application 
must be interpreted within the province of human agency, and 
not in some other province. A man builds his house with 
doors and windows as he will, and with rooms and apartments 
as he will, selects any of his fields for crops or pasture as he 
will, and builds ships by the water side as he will ; and never 
builds them in the mountains, nor in the forests where timber is 
convenient, nor in the deep valleys remote from water. His 
free agency secures him liberty in all such matters. So like- 
wise he never makes pantaloons of paper, nor a coat of beeswax, 
nor a bed of thorns, thistles or chestnut burrs. If in these, 
matters a man can do as he pleases, why is he not a free agent? 

But further, a man can believe and advocate the sentiments 
of a sect which he knows to be false, as he can indulge in 
practices which he knows to be wicked, as the tnief, the rob- 
ber, the murderer, and the adulterer do. 

Criminals do not indulge vicious habits for the want of 
knowledge ; but for the gratification of a carnal heart. While 
they know the right, they do the wrong. Just so it is with 
sects ; while they have revelation, and know what is truth, 
believe and teach all manner of false doctrine; for their heart 
is deceitful above all things and desperately wicked. Jer. 
xvii. 9. Kom. viii. 7. 2 Kings xxviiii. 29-41. Isa. Ixvi. 3. 
John iii. 20. 

Does not the Arminian know that election, predestination, 
and the final perseverance of the saints are true doctrines ? 
Does not the Unitarian know the Trinity? know that the Son 
is one with the Father? Isa. ix, 6. John i. 1-3; x. 30. 
Does not the Universalist know? John iii. 16-18 ; v. 24. 



CHAPTBK XIV. 

Verse 26. If any man come to me, and hate not his 
father, and mother, and wife, and children, and breth- 
ren, and sisters, yea, and his own life also, he can not 
be my disciple. 

As it is made the duty of every one to love these relatives 
as well as to love enemies, we may safely conclude that hate 
is to be rendered here — love less. If we do not love God 
more than every other object we can not be the children of 
God — we can not be saved. 

33. So, likewise, whosoever be be of you that for- 
saketh not all that he hath, be can not be my disciple. 



LUKE— CHAP. XVI. 373 

If our hearts are not so drawn toward God for his holiness, 
and his grace, his greatness and his goodness, we are not 
Christians, have not been regenerated, are not children of God 
nor fitted for heavenly enjoyment. 



CHAPTER XV. 

Verse 7. I say unto you, that likewise joy shall be 
in heaven over one sinner that repenteth, more than 
over ninety and nine just persons, which need no re- 
pentance. 

It is not proper to inquire who those just persons are that 
need no repentance, any more than to inquire who those right- 
eous are, Matt. ix. 13, that Christ came not to call to repent- 
ance. We can get the sense of the instruction without such 
inquiry. 

The question has been raised which is the first in order, 
faith or repentance ? The question is answered, Matt. xxi. 
32 : " And ye, when ye had seen it repented not afterward that 
ye might believe." Faith without repentance is alone, is a 
dead and spurious faith, and is without an object; it can not 
behold Christ, nor look to him as the Savior we need if we 
have not that sense of our lost condition that is implied in 
repentance. Therefore it is said, Devils believe and tremble ; 
but as they do not repent, their believing having no object, is 
without any benefit. 



CHAPTBE XVI. 

Verse 4. I am resolved what to do. 

The Greek word rendered I am resolved what to do, is 
egnoun, which is I know, which shows the similarity of mean- 
ing between knowing and decreeing, or resolving. See Eom. 
viii. 29. 

8. And the lord commended the unjust steward, be- 
cause he had done wisely: for the children of this 
world are in their generation wiser than the children 
of light. 



374: LUKE— CHAP. XYI. 

Commended because he had acted with worldly prudence ; 
for men of the world use more prudence and forethought in 
their worldly affairs than Christians do in their spiritual affairs. 
Use the world, your property, so as to make your neighbors 
love you ; so that if you should be reduced to poverty, they, 
map be so hospitable to you as to open their houses and enter- 
tain you for life. He does not commend him for honesty, but 
calls him unjust, wicked. 

14. And the Pharisees also, who were covetous, heard 
all these things: and they derided him. 

This confirms the foregoing interpretation ; for as the Lord 
had recommended a charitable use of our property, it went 
against the covetousness of those Pharisees, so that they made 
light of his advice. 

16. The law and the prophets were until John : since 
that time the kingdom of God is preached, and every 
man presseth into it. 

The law and the prophets — the Old Testament scriptures 
were all the revelation the world had. And the privileges of 
the covenant confined its benefits to the seed of Abraham. 
But now the coming gospel dispensation was preached, which 
dispensation was to call sinners to repentance. Every man's 
pressing into it was prospective. The change of dispensation 
appeared in the preaching ; but was not realized until after 
Pentecost. So things that are not, are spoken of as though 
they were present. Rom. iv. 17. Exod. xii. 17. So the 
Lord said, "It is finished,'' before he died, because the finish- 
ing of his work of suffering, dying and rising was near at 
hand. And so Paul said while he was yet here in his labors, 
"I have finished my course," because that finishing was near. 
Acts xx. 24. 2 Tim. iv. 7. 

22. And it came to pass, that the beggar died, and 
was carried by the angels into Abraham's bosom. 

His soul was borne by angels into Abraham's company 
where the pure souls were. The anastasis— the standing up 
again, as a living active being, was here realized — the soul 
does not sleep with the body. The conversation of Abraham 
with the soul of the rich man illustrates this anastasis. It 
illustrates too his unbelief; for he was not content with God's 
way of calling and warning sinners, but wanted another way 
adopted. But it was not any better way. We must take the 
Lord's way, or have no part in the salvation of Christ. Sin- 
ners may take warning, believe and receive the scriptures or 
perish. 



LUKE— CHAP. XVII. 375 



CHAPTER XVII. 

Verse 1. Then said he unto the disciples, It is im- 
possible but that offenses will come: but woe unto him 
through whom they come. 

Wicked men in the world have wicked hearts. And their 
wicked hearts will devise wicked things, and their wicked 
hands will put them in practice. Men do not gather grapes of 
thorns, nor figs of thistles. But there is no justification nor 
excuse for man's wickedness. His depravity exciting and 
inclining him to wickedness, and the evil one prompting him 
to evil will form no excuse : the curse must fall upon him 
who doeth evil. God has pronounced it, and it must come 
upon him who does not repent and turn from it. 

7. Bat which of you, having a servant plowing or 
feeding cattle, will say unto him by and by, when he 
is come from the field, Go and sit down to meat? 

The condition of bondmen and their duties were always well 
known in all nations. Their rights and privileges were always 
abject, and unequal in society. So children were in subjec- 
tion to parents, citizens to civil rulers, wives to husbands, and 
Christians to ecclesiastical rulers. Government and subjec- 
tion are universal ; and appointed for good and wise purposes. 
Joseph's servitude was made a great benefit to both him and 
his father's house. God meant it for good. So thousands 
who were cruelly brought from Africa, and enslaved in this 
country, have obtained everlasting salvation by it. They 
were brought into the means of salvation by it. Their songs 
of praise to God for it will never end. 

Joseph's condition as a slave was abject. The birth of the 
Son of God was abject; so were his sufferings and death on 
the cross between two thieves. He made his grave with the 
wicked. But through all this abjection he was rising to a tri- 
umphant and glorious crown, and an eternal and glorious re- 
ward. In all the abject path he was treading, he said, Thy 
will be done. | 

9. Doth he thank that servant because he did the 
things that were commanded him? I trow not. 

The obedience that this abject condition required, the Lord 
turns to account in this beautiful lesson of grace. 

10. So likewise ye, when ye shall have done all those 



376 LUKE— CHAP. XVII. 

things which are commanded you, say, We are un- 
profitable servants : we have done that which was our 
duty to do. 

All the good that we receive is of grace, mercy, mere favor. 
We do not deserve good from God for anything we do, even 
what may be esteemed by ourselves or others as our best 
performances. We have in many things sinned against God, 
and our best performances can never pay or atone for any one 
of our evil deeds. If a man kills one man he is executed, al- 
though there are a thousand whom he has not killed, but has let 
live. It is so written, He that offends in one point is guilty 
of all ; he is a violator of the law, and can not be justified by 
it. So one sin of our first parents brought condemnation upon 
the world of mankind ; one sin brought the curse upon the 
whole race. A regenerated man is, in a measure, sanctified by 
the Holy Spirit ; yet as he is sanctified only in part, he never 
does any good that deserves any favor from the pure and holy 
Judge. This is what led the prophet Isaiah to say, "We are 
all as an unclean thing, and all our righteousnesses are as filthy 
rags;" and what led as pious^a man as Job to say, "Behold, I 
am vile ; what shall I answer thee ? I will lay mine hand upon 
my mouth. I have heard of thee by the hearing of the ear; 
but now mine eye seeth thee ; wherefore I abhor myself, and 
repent in dust and ashes." Isa. lxiv. 6. Job xl. 4; xlii. 5, 6. 

The imaginary works of supererogation are only a myth, and 
a soul-destroying heresy. They are no invention of scripture, 
but the invention of ungodly men who are ignorant of the 
gospel. 

17. And Jesus answering, said, Were there not ten 
cleansed? but where are the nine? 

The wonderful goodness in the rich blessings of God so 
kindly and bountifully bestowed upon us sinners, are not duly 
appreciated — do not awaken that love and gratitude that are 
due to their Giver. They impose upon us a weight of respon- 
sibility that we are not aware of. 

31. In that day, he which shall be upon the house- 
top. 

This has reference to the coming of the Lord at the destruc- 
tion of Jerusalem. As great dangers would await them, 
they should make diligent haste to get away from the city. 

37. And they answered and said unto him, Where, 
Lord? And he said unto them, Wheresoever the body 
is, thither will the eagles be gathered together. 



LUKE—CHAP. XVIII. 377 

Jerusalem has lost her vital piety, and was forsaken of God ; 
so that in this respect she resembled a dead b -d}^ — a dead car- 
cass, that would naturally attract the fowls that feed on carrion. 

The writer has seen three eagles at his barn in Williamsburg, 
one morning, where there was a dead carcass of a sheep, al- 
though eagles were rarely seen there. 



CHAPTEE XVIII. 

Verse 17. Verily I say unto you, Whosoever shall 
not receive the kingdom of God as a little child shall 
in no wise enter- therein. 

There must be a humbling, melting down, and bowing of the 
soul to have true piety ; for it is the very opposite of Pharisaism 
and carnal feelings. See the parable of the Pharisee and the 
Publican. Many will lose their souls by neglect of this. 
Those who are inattentive to it are not born again. 

19. And Jesus said unto him, Why callest thou me 
good? none is good, save one, that is God. 

Jesus did not wish to have empty compliments paid to him, 
and therefore inquired, Why this man called him good? It 
was then customary to compliment public benefactors thus. 
But he wished men to avoid mere compliments to men, and 
respecting of persons, without knowing good reasons. 

Fallen man is a vile character in God's sight. None is im- 
maculate but God alone. 

24. And when Jesus saw that he was very sorrowful, 
he said, How hardly shall they that have riches enter 
into the kingdom of God. 

It is difficult for a rich man to be saved, because it is difficult 
for him to be religious — to turn his heart from this world to 
the kingdom of God. We can not serve two masters, God and 
the world. Prov. xxx. 8. One man was wise enough to see 
that temptations are dangerous snares for souls. While a man 
loves the world he remains lost ; for the love of God is not in 
him. 1 John ii. 15. 



378 LUKE— CHAP. XXII. 



CHAPTER XIX. 

Verse 41. And when he was come near, he beheld 
the city, and wept over it. 

The Savior of sinners never laughed with sinners; but he 
wept over them. He who laid down his life for sinners to 
purchase redemption for their souls, must feel much for them, 
must ardently love them, and must feel an agonizing pity over 
their sinful and lost condition. He gave evidence of it. 



CHAPTER XXI. 

Verse 31. So likewise ye, when ye see these things 
come to pass, know ye that the kingdom of God is nigh 
at hand. 

This prophecy was to be fulfilled while some of that audi- 
ence should yet be living to witness it. 

What ample evidence was allowed that generation to the 
truths of the gospel. 



CHAPTER XXII. 

Verse 7. Then came the day of unleavened bread, 
when the passover must be killed. 

As the whole of our Lord's ministry until he died on the 
cross, and rose from the dead, was under the Mosaic dispensa- 
tion, he was bound to carefully observe every one of those 
ordinances, even to fulfill all the righteousness of them. At 
this time the feast of the passover, an ordinance of the Jewish 
dispensation, instituted when the people left Egypt, was still 
in force. But this was its termination, the last time that it 
could be lawfully repeated. For as it was a type of the Lord's 
suffering on the cross, and as that suffering was near at hand, 
it ended the passover. The feast could not be held after that ; 
for it would have no meaning, have no force. All the Jewish 
sacrifices pointed to the same hour of Christ's suffering and 
death, and ended in that event. Neither could the sacraments 
of the gospel be in force until the Jewish dispensation ended, 



LUKE— OH A I'. XXII. . 878 

and was ttkeil Ottt of the way, by being nailed with him to the 
cross. Ool. ii. L4. 

If). For I nay unto you, I will not any more Bftt 

thereof, until it be fulfilled in the kingdom of God. 

The kingdom of God was the gospel dispensation of the 
kingdom of God which he came to bring in and set up. His 
death would fulfill and terminate all the Mosaic dispensations, 
and thus make way for the introduction of the gospel dispensa- 
tion. A nd as his life on earth, and his ministry on earth were on 
the point of termination, he would no more eat the passover with 
them; neither would they eat it with one another ; Tor with 
this celebration its termination was united, until it be fulfilled 
in the kingdom of God. The deliverance of lsrae] from bond- 
age in Egypt was effected at the passover; and it typified the 
sacrifice of Christ, which should effect the deliverance of his 
people from the Jewish yoke, as well as from the yoke and con- 
demnation of sin. 

On the day of Pentecost, about fifty-four days after our 
Lord spake these; words, that work of deliverance began to 
show its effects, and Christ was spiritually present with his peo- 

pic, rejoiced with them in all the triumph:; of gospel grace. 

And when they celebrated the Lord's Supper, be was always 
spiritually present with them, and feasting with them. 

18. For J nay unto you, I will not drink of the fruit 

of the vine?, until the kingdom of God shall come. 

That is, until the gospel dispensation should come of the 

fruit of the vine; until the kingdom of God shall come. 

And this is an admission that then lie will he spiritually 

present with them, and feasting with them. The fruit of tin; 

vine — the wine used both at the pahsover arid the euehari:;!. 

was the product of the grapevine. And as it remained the 

fruit of tire vine, they had been drinking wine during hotlj 

feasts; and when it should he taken anew in the gospel dispen- 
sation it was to he still the fruit of the vim-,, proves that there 

won hi be no change in the substance. The doctrine of tran- 
substantiation is disproved. At tire feast of the Lord's Supper 

we still bave arid age the fruit of the vine. There lias heen 

no change; it has not been turned into God ; and if could not 
he; for God is immutable. He ear) not be turned into anything 
else ; neither can anything else be turned into him. ]f the 
bread of the eucharist which was baked yesterday, was to-day 

at the feast turned into God, it is not tire immutable, hut a 

mutable, a changeable one; and that can riot be the true God 

hut can only be a false god — an idol. The fanaties who wor- 



880 ui. i, OHAP, xxiii. 

• hip il do tO Hi' ii "-vn ruin. How ' ■:■■ y 1 1 1 1. I.o Know the 

hull,. 

'\ And there wan alio a strife among them, which 
of them should be accounted the great* 

'i i,i foi it threw light upon the 

question ol popery, which , a praotioal queition of great 
Importance; foi popery Ii an embodiment ol sacrilege, idola- 
i,«i blfl phem y LI robe ( ; "«i ol his pi ei ogal i ••'«■■ , pai don 
In ( I,, not '"' tne atonemenl of Christ, but foi money, In the 
fai . .,i /. . i , in '/.') Pop< i , i one ol the moi I deceitful, en 
ticing, ( "»'i dishonoring, and soul destroying here lee, And 
fill i i.< ol hi i h( ' i lei hou Id be moi e continual ly op 
poi i d and pi oti ted again t, 

ii Ami being In an ftgony, he prayed more earn 
and hii sw< b I s ree t dropi of blood 

falling down to I he ground, 

No man i in • oni oin the gr< atni ol hii agon j whi n he 

• i b< " i" •• 1 1" i ''■«' h( ' ' w ratn foi Innei HI weat I uing 
i, om I he poi e ol hi i bod v, by i oming fi om the 
hie Inmo I oul, wen as II hii hearl w n > e shedding them, 
But they er< * |] I i lil L4, Matt, vlii 28 P aim II 
<. 2 1 Lam, i L2i Bee rern 38 



CHAPTER x \ni 

V BM1 47 Now, wIkii the centurion Haw what wan 

done, he glorified ( ted b j Ing ( lei tainly thii w 
righteous man 

'i he eai I hqual e, and dai I nai ol night that hut them In 
1 1 om I ' i ■■■ ■ il noon until thi ee In I he aftei noon, wei •• more 

i ban i" i on i i< iou Id wll hitand, a. hen he a -. I hal I he ( fod 

ol nal ure o ri o - ning upon tbi h w U I edneai, 1 1 ad I he v not 
hi i n dei i'' rately bardi nod they would all have made confei Ion, 

58 a 1 1 < i they returned, and prepared ipioei and 
olntmontsj and rested the Sabbath day, according to 

the * "i" "i:i "*i men t 

The comment to keep the Sabbath day holy, did not allow 

i ii< in i<» do anything about burying 1 1>< dead <>n that day 



,1 (> II \ 

■ ■ W i n 

OHAPTBB i 

\ i i; i I I ii 1 It o hr.-iniiiii 
W mii\ Rot b^ *bU tO Rjl :>ii,l 1 1 1 it i ( Hi,- ,|m >h. mi 01 tltH* 

w hioh thii d ■■• ' ■ n ii, • Bui w e m i ) be ■ kfe In concluding 
ii om othei p < > th il II h > no limit . fbi II he - n • »»• d nil 
thing he n i I '• -'i ■ ii>' in , Hi.i ii ii, i, ,,i | oi j J Hi' the 
i i. ifoi •• ill.- w «'i Ul w i Hi. H i, i he \> oi Id 

w . .i ,»im \ \ ii I \ nd ii he w » the v Inhe imd th< Oi 
ih, ii i i uij i he i'i then he I the I tei nal I Ine nol I 

i.. i,. i e iiim , in. i not '""•• ii iii .mi »ii. i iiini iii,, 
:iiin in. in, mi about the \\ oi d ion in the olearetit m mm i thai 
he ' thi atei nal I iod W h \\ el ■ he wm I hon n In • 

i i 1 1 1 1 Rom n in i J ohn 

\ I 

The 1 1 loll j of pei one In I he 1 1 odhe «-i Ii u i h lai 1 1 ind 
pUlnl ) in' 1 iii i it need b or could be j md II It be hw om 
prehenalble, what Ii there about Infinity that Ii not Inoompre 
in ii- Ible 

1 1 ? : the doctrine ol the trlnltj Ibi thl peaeon wi 

p l now bettei about Infl nlte I hln| than the lot hoi ol 
i .-\ elation, and m tke om lei i h« j 

i houn iii of the I nfl nlte I >w an kboti ui md om •« 
i h.Mi hti i 1 1" hee ren u i kbo?< h 1 1 timllll | Ii therefore 

.MMII III, Ml I I, 

rhr .-Mini, m i iii i he in ■• Inning n Ith ( "« ,( i 
w h.Mi beg Inning I need In applti itlon to *nj thing II mn I 
be Intei pi eted h \ i he hi torj oi the tibjeel Bui w h( n It Iff 
ii d in relation to God md thing ire mu I Interpret II rathei 
in relation to the hi torj ol the thinjje, and not In relation to 
the in ton ol the Infinite One who he no hi torj md no 

i . mi ii i i , i, .M 1 1 Miii. ih,ii in the '" • ■ im.ii 
, 1 1 1 1 1 , 1 1 1 1 1 ii i o r eated thing , U o d ■ ■■ I ted nul ! ■ ! hi 

i ii, mi j i.m ii he did not - v > Ii I befoi i thi m hi - ould not 

them lleaaon und eomm i i then mu l i 

with thl pe i ■ • that the Word, oi th< B id Pei on oi the 

Godhead exi ted In I he bi Innl 



382 JOHN— CHAP. I. 

The Word in verse first, and here alluded to, relates to the 
divine nature only : for the human nature of Christ had not 
such an early existence ; but took its beginning when the Holy 
Ghost came upon Marv to cause a supernatural conception. 
Matt. i. 20. Isa. vii. 14. 

3. All things were made by him. 

God is the -Creator of the universe ; because it is so written, 
and because there is no other existing^power to do it. If God 
created the universe, and if the Word did it, then the Word 
was God, as affirmed in verse 1. 

4. In him was life; and the life was the light of men. 

God, even the three persons in the Godhead, honored the 
Son by giving him the work of creation ; therefore all life and 
all light, both natural and spiritual, are in the Word, and are 
derived from him, and exhibit both his creation and provi- 
dence. 

5. And the light shineth in darkness; and the dark- 
ness comprehended it not. 

The invisible things of God are clearly exhibited by crea- 
tion, even his eternal power and Godhead. Kom. i. 20. Since 
the fall man is corrupt, both in morals and intellect, respecting 
divine things. 1 Cor. ii. 14. Although Jesus proved his 
divine mission by a thousand incontestable miracles ; yet the 
Jews did not comprehend or apprehend the truth ; for had 
they known, they would not have crucified him. 1 Cor. ii. 8. 
The evidence of divine things is clear, intelligible and demon- 
strative ; yet men's minds are so dull that they do not receive 
the evidence, or light. Even the twelve when they were so 
plainly told, did not know that he was to be put to death, and rise 
again. Mark ix. 32. Luke ii. 50. Even now men who read 
the Bible remain ignorant of many of the plainest things re- 
vealed. For instance, repentance precedes faith, as a sense of 
disease precedes application to a physician. Matt. xxi. 32. 

That every thing about burying the dead is improper on the 
Sabbath. Luke xxiii. 56. 

That the Sabbath is to be kept holy. Exod. xx. 10, 11. 
Isa. lviii. 13. 

And women's wearing men's garments is an abomination to 
the Lord. Deut. xxii. 5. 

And that slavery is venial. Gen. iv. 7; xxvii. 29. Lev. 
xxv. 44-46. Exod. xxi. 7. 1 Tim. vi. 1-5. \ 

Women should be silent in the church, unless they assist in 
singing. 1 Tim. ii. 11-13. 



JOHN— CHAP. I. 383 

If women do take any active part in prayer or exhortation, 
they must have their heads covered. 1 Cor. ii. 5. 

Men do not know that wearing the hair long is a shame to 
them. 1 Cor. xi. 14. 

Men do not know that they must think other better than 
themselves. Phil. ii. 3. 

Neither do they seem to know that they must love others, 
as they love themselves. Matt. xxii. 39. 

Many disbelieve, reject, and hate doctrines plainly taught 
in the Bible, as election, decrees, predestination, total deprav- 
ity, and the certain final perseverance of the saints, and do 
not know what they do. Luke xxiii. 34. 1 John v. 10. 

Many do not know that fasting is a precious duty. Matt, 
ix. 15. And when they pretend to fast they do not really do 
it; for they do not know that the} r must abstain from every 
indulgence. Dan. vi. 18. Exod. xxxiii. 4. Isa. lviii. 5. 
Jonah iii. 6, 7. 

Men do not understand the duty of hospitality. Philem. 7. 
1 Pet. iv. 9. 1 Tim. v. 10. 

How many are ignorant of Matt, xxiii. 9, 10, and exalt 
bishops as they are forbidden -to do. And the Pope a univer- 
sal bishop, God's vicegerent ; and even " Our Lord God." 

How many are ignorant that the scriptures are to control 
our belief. Rev. xxii. 18. 2 Cor. xiii. 8. Gal. i. 8. Matt. 
xx. 25. 

Finally, how many professing Christians believe that God is 
mutable. And how many believe that he is created or made 
every day, made out of bread ; and so as to become really 
God : and bow in reverence and worship to him, and require 
others to do it. 

How evidently true is that scripture which says, The heart 
is deceitful above all things, and desperately wicked ; who 
can know it. Men believe what pleases themselves, and do 
not intend to please God. In doing so they serve themselves, 
and not God. Rom. vi. 16. Acts v. 29. John xii. 26. Rom. 
xvi. 18. 

6. There was a man sent from God, whose name was 
John. 

This was John the Baptist. He was an eminent prophet in 
teaching; though he wrought no miracle. He was a fore- 
runner of Christ; and came for the express object of intro- 
ducing Christ and the gospel dispensation. When he com- 
menced his ministry he said to the Jewish people, "Repent, 
for the kingdom of heaven is at hand." The meaning of which 
was, repent, or do the first work of a good life, and of piety 



384 JOHN—CHAP. I. 

toward God ; for the gospel dispensation which you have so 
long expected, is now just at hand, by the coming of the 
promised Messiah, the King of Israel, the Redeemer of men. 

John's ministry was not in, nor under, the gospel dispensa- 
tion; but it was entirely under the Jewish dispensation as 
really as was that of Moses or Jeremiah. The ministry of the 
Lord Jesus Christ, like that of John, was also all entirely 
under the legal or Jewish dispensation. There was no mix- 
ing of the dispensations, no -confusion of them. He whose 
mind is not clear on this point can not understand the gospel. 

If the ministry of Christ himself was under the Jewish dis- 
pensation, then certainly John's was so. And that Christ's 
was so, is expressly declared. Rom. xv. 8. Now 1 say that 
Jesus Christ was a minister of the circumcision for the truth 
of God, to confirm the promises made unto the fathers. The 
whole life and ministry of Christ proved this. He was cir- 
cumcised the eighth day ; and the sacrifice required by the 
law of Moses of a pair of turtle doves or two young pigeons, 
was offered. Luke ii. 21-24. 

All the law of sacrifices and ceremonies was yet in force, 
and remained so during all his ministry : and was finished at 
his death, being nailed to the cross with him. Col. ii. 14. 
All the sacrifices and ceremonies of the Jewish ritual had to 
be carefully observed by the Savior. 

Why did our Lord eat the passover ? Was it a gospel 
feast ? Why was it said, " Then came the day of unleavened 
bread when the passover must be killed ?" Luke xxii. 7. 
The Jewish dispensation was in full force during all our 
Lord's ministry, and until he was offered a sacrifice on the 
cross, which fulfilled, ended, and finished the law of sacrifices. 
Christ was the last sacrifice that the law of Moses demanded 
or admitted of; therefore he said on the cross, " It is finished." 
The atonement was finished. The whole legal dispensation 
was finished. Nothing has been added to it since. Nothing 
can be added to it. All the pretended sacrifices that are yet 
offered are corruptions introduced by heretics and the ene- 
mies of the gospel ; and even Antichrist, for they take the 
blasphemous ground that Christ has not completed his work, 
and they are doing it for him. The baptism of John was not 
a gospel ordinance, and had no relation to it, except that it 
required them who received it to promise to receive Christ at 
some future time when he should come, which was near at 
hand. 

7. The same caine for a witness, to bear witness of 
the Light, that all men through him might believe. 



JOHN— CHAP. I. 385 

The Lord Jesus was the light here spoken of, and the same 
as in verse 4, and Luke ii. 32. 

Although the gospel dispensation was not yet open for the 
admission of either Jews or Gentiles, yet it would soon be 
open to both : and so soon that it was desirable even now to 
invite both to give their attention, and their hearts to it. 

9. That was the true Light, which, lighteth every 
man that cometh into the world. 

As he is the Creator of all men, and of the universe, he 
must be the author of all their gifts and endowments. All 
the light they enjoy is from him who made them by his hand, 
and governs them by his providence. The light of life, the 
light of nature, the light of reason, the light of revelation ; 
all the light that any one has is derived from him actually, 
really and truly. If some hard-hearted and unbelieving sin- 
ners would not receive the light, then they could not be enlight- 
ened by him any further than they received it. Luke vii. 30. 
1 John iv. 3. Jude 19. John i. 5, 11. Every man is under 
darkness in some degree ; but all the light he has is from 
Christ. If some men reject the gospel, and reject the light of 
salvation, they must perish. They have the light in gracious 
kindness offered them ; but if they do not receive it, it will 
be worse for them than if it had not been given or offered 
them. The world knew him not, verse 10. If the world 
knew him not, then they were destitute of gospel light — the 
light of salvation by their unbelief. 

13. Which were born, not of blood, nor of the will 
of the flesh, nor of the will of man, but of God. 

Fallen man is so lost that he can not recover nor save him- 
self. He can not pardon his sins, nor give himself repentance, 
nor regenerate himself, nor sanctify himself, nOr adopt himself 
God must do the work of all his works in him, or he must re- 
main where he is, a lost sinner forever. John xv. 5 ; vi. 65. 

14. And the Word was made flesh, and dwelt among 
us. 

There was no change of substance, no transubstantintion. 
The Word means, the Second Person of the Godhead. It was 
made flesh means, united to human flesh in the man Jesus, the 
Son of Mary. 

16. And of his fullness have all we received, and 
grace for grace. 

All we, means all Christians. Grace for grace means, he 



386 JOHN— CHAP. I. 

who has any sanctifying grace shall receive more. Eph. i. 
5 ; xi. 19. Col. i. 21 ; ii. 13. Mark iv. 25/ 

18. No man hath seen God at any time. 

No man now on earth — no man now living hath ever seen 
God. Exod. xxiv. 9. John v. 37. 

21. And they asked him, What then ? Art thou 
Elias ? And he saith, I anvnot. Art thou that pro- 
phet? And he answered, No. 

John was not the prophet Elias (Elijah). The next inquiry 
perhaps we do not understand. But commentators suppose it 
meant the same as the other, Art thou Elijah, being only as a 
repetition of it, which is said to have been the custom of in- 
quiry at that day. 

John was the prophet who was to come in the spirit and 
power of Elijah to introduce Christ to Israel. Isa. xl. 3. 

25. And they asked him, and said unto him, Why 
baptizest thou then ? 

To this question John does not give any answer. But his 
whole teaching answered it. He administered baptism to 
enjoin two duties upon the people, viz : to repent of sin, turn 
from it, and to believe in Christ when he should be mani- 
fested. He did not baptize because they so believed but to 
engage them to a future faith. His baptism was therefore 
entirely a different thing from gospel baptism, which was not 
yet instituted. Acts xix. 1-5. Matt, xxviii 19. 

27. He it is, who coming after mo, is preferred before 
me, whose shoe's latchet I am not worthy to unloose. 

Christ came into the world about six months after John, 
being about so much } T oungcr ; but he was before John in his 
attributes, being John's Creator and Redeemer, so that John 
was unworthy to untie the shoes of Christ. 

28. These things were done in Bethabara beyond 
Jordan, where John was baptizing. 

When John commenced his ministry, he commenced it i n 
the wilderness of Judea, some distance from Jordan, where he 
preached and administered baptism. He seems to have had 
no use for the river, until such multitudes gathered as to 
make a want for the multitude of people and their stock. And 
then he would naturally repair to the river for their accommo- 
dation. John x. 40. Matt. iii. 1. 



JOHN— CHAP. II. 387 



CHAPTER II. 

Verse 13. And the Jews' passover was at hand, and 
Jesus went up to Jerusalem. 

It was necessary for him to eat the passover and to observe 
all the Jewish ordinances ; for all the law of Moses was yet in 
force ; and he was a minister under that dispensation. Rom. 
xv. 8. Matt. v. 18. This was the first passover that he at- 
tended after he entered upon his ministry ; which he did not 
commence until he was thirty years old. Luke iii. 23. Num. 
iv. 3-5. 

14. And found in the temple those that sold oxen 
and sheep, and doves, and the changers of money sit- 
ting. 

As these articles which they had for salo were all used in 
the worship of the temple, the ignorant and profane could 
easily persuade themselves that it was lawful for them to fur- 
nish them to worshipers at the temple. But traffic in them, 
and changing money were profaning the house of God. as moil 
do now everywhere in taking up collections in the house of 
God, and excuse them because the money is put to some 
pious use. So they might make brick and get out timber to 
build a church. Or they might print, bind and sell Biblesand 
hymn books, because; they are for pious use. 

The house of God is ;i sacred place where such carnal things 
can have no place. And the Sabbath day is set apart for 
divine worship only. And all the carnal notices given from 
the pulpit of picnics and sewing circles, and many others, 
only prove how the church is fallen. 

The worship of God is the appropriate business of the S;ib- 
bath and of the sacred desk. We should enter his gates with 
thanksgiving, and into his courts with praise. Ps. c. 4. In 
entering the gates it must be with solemnity and worship, 
and then enter the house of God with awe and reverence, 
not rushing heedlessly into his presence as the horse rush- 
ing into the battle. Neither minister nor people may be in- 
cumbered with appointments and notices of any kind to 
he mingled with the sacred and solemn business of the 
house of God. We should be in the spirit on the Lord's 
day and in the Lord's house. No meeting of the session or 
presbytery may be announced, nor any meeting of the tract, 
Bible, or missionary society. They may meet on their own 
adjournment; or notices of them may be posted for the in- 



388 JOHN— CHAP. III. 

formation of the public. Any mention of them, or any thought 
of them, is out of place at divine worship and a violation of 
the holy Sabbath. Such things turn away the mind from 
proper meditation, and hinder devotions. "And we must lay 
aside every weight." Heb. xii. 1. We can not attend to both 
business and devotion in the sacred hour appropriated to wor- 
ship without mocking God. When he says, "My son, give me 
thine heart," we may not occupy ourselves with other things 
that divert the mind from devotion. How often has the min- 
ister's heart sunk, when after some solemn appeal to the souls 
of his hearers, he has turned their attention to notices and 
appointments. Sometimes it is attempted to remedy by giving 
the notices earlier ; and requiring the congregation to charge 
their minds with the burden of their recollection during the 
sermon. Thus making it impossible to give their undivided 
attention to the sermon. Herein the command to keep holy the 
Sabbath day is violated, and the sanctuary is not reverenced ; 
nor is every weight laid aside. 

21. But he spake of the temple of his body. 

From this instance we discern that in our Lord's ministry 
he did not always intend that his hearers should understand 
him. Matt. xiii. 9-14. John xiii. 7. 

But although they understood not at the time, it was not 
lost to them, as appears in the following verse 22. 

23. Now, when he was in Jerusalem at the passover, 
in the feast day, many believed in his name, when they 
saw the miracles which he did. 

The miracles were so plainly wrought by divine power 
that they could not be doubted, nor explained away; they 
knew that he was the Son of God. To believe in his name 
was to believe that he was what his name declared, the Son of 
God ; which was understood to mean that he was a divine per- 
son, and was God. John v. 18. 



CHAPTEE III. 

Verse 2. The same came to Jesus by night, and 
said unto him, Rabbi, we know that thou art a teacher 
come from God: for no man can do these miracles that 
thou doest, except God be with him. 

This was sound reasoning; they did know that He was 



JOHN— CHAP. III. 389 

commissioned of God and spake the truth of God. Why he 
came by night we do not know ; his business may have re- 
quired it. If some have given a reason, it was an unwarranted 
assumption, which was unlawful and irreverent, for we may 
not add to God's word — how can any add to divine revela- 
tion? 

The word Kabbi was a title of respect for him as a compe- 
tent teacher or master. 

3. Jesus answered and said unto him, Verily, verily, 
I say unto thee, Except a mar, be born again, he can 
not see the kingdom ot God. 

This is easily understood and clearly means that, as fallen 
man is depraved by the fail, is a lost condemned sinner, he 
must be regenerated by the sanctifying power of the Holy 
Ghost or he can not enter heaven, the holy residence of saints 
and angels. 

4. Nicodemus saith unto him, How can a man be 
born when he is old? can he enter the second time into 
his mother's womb, and be born? 

Although this regeneration had always been equally neces- 
sary, it had not always been taught in this figurative language. 
And Nicodemus did not understand it. If its language were new, 
the doctrine taught was not new. Lev. xix. 2. Ezek. xviii. 
21. A depraved sinner can in no other way be prepared for 
heaven, without undergoing this radical change. Nicodemus 
did not know that our Lord was speaking of spiritual things. 
Therefore the Lord explained it to him in the subsequent con- 
versation. 

5. Jesus answered, Verily, verily, I say unto thee, 
Except a man be born of water and of the Spirit, he 
can not enter into the kingdom of God. 

Still our Lord is teaching spiritual things under figurative 
language. Water, here, is not literal; it is a figure of purifica- 
tion that was common in the law and the prophets. And it 
ought to have been well understood by Nicodemus. David 
said, "I will wash my hands in innocency : so will I compass 
thine altar, Lord." Ps. xxvi. 6. "Wash me thoroughly 
from mine iniquity, and cleanse me from my sin." "Purge me 
with hyssop, and I shall be clean: wash me, and I shall be 
whiter than snow." Ps. li. 2, 7. Isa. i. 16-18. 

Pilate understood the emblematical use of this figure of 
water when he took water and washed his hands before the 



390 . JOHN— CHAP. III. 

multitude, saying, "I am innocent of the blood of this just 
person: see ye to it." Matt, xxvii. 24. The Lord showed 
the same when he poured water into a basin, and proposed to 
wash his disciples' feet ; and said to Peter, "If I wash thee not, 
thou hast no part with me." John xiii. 8. This is not meant 
to teach that there was efficacy in this washing, but it had a 
spiritual allusion to sanctification by the Holy Spirit, which 
was indispensable. That there is efficacy in water to purify 
the soul is not taught on this point, "For though thou wash 
thee with nitre, and take thee much soap, yet thine iniquity is 
marked before me, saith the Lord God." Jer. ii. 22. 

Neither is there any allusion to the sacrament of water bap- 
tism, for that would prove that it was not true. The thief on 
the cross had the promise of salvation without water baptism. 

Besides the sacrament of water baptism was not yet re- 
vealed, and could not be alluded to in these remarks on sanc- 
tification. And was not revealed until the Lord had risen 
from the dead. Matt, xxviii. 19. And another reason is, that 
the sacrament of baptism has no efficacy in the salvation of 
the subject, as is shown in the case of Simon who was bap- 
tized by Philip. Acts viii. 13, 21. Neither has the external 
reception of the eucharist any saving effect, but the contrary, 
if it be without sanctification. 1 Cor. xi. 27. We ought care- 
fully to avoid a carnal interpretation of spiritual things. 

There is an important lesson taught us in this verse, that 
furnishes a rule of interpretation that will aid us in another 
passage. In reading this verse in the original language, the 
Greek scholar will perceive that, to make the meaning of en- 
tering the kingdom of God positive, the preposition eis is twice 
repeated, being prefixed to the verb and also placed before 
the noun, as it is in the Greek. See John xx. 3, 4, 5, 6, where 
the preposition being placed only before the noun means to 
the sepulcher, but when also prefixed to the verb it means 
into or enter, as John xx. 5, as in the verse under considera- 
tion. 

6. That which is born of the flesh is flesh; and that 
which is born of the Spirit is spirit. 

The Savior is speaking to the point, and answering Nicode- 
mus' question about entering into the mother's womb to be 
born again. And telling him that such a natural birth is not 
the one that he is speaking of; but he is speaking of the spirit- 
ual birth of which the soul only is the subject. That which 
is born of flesh is the man's body, but that which is the sub- 
ject, the spiritual birth, is the soul, i. e. f the soul only is the 
subject of this new birth. A man need not enter his mother's 



JOHN— CHAP. III. 391 

womb in order to be born of the Spirit, for the Spirit can per- 
form this regenerating work upon the spirit of man in his 
body or where it is. The soul or spirit being the subject of 
this work God can sanctify or change it in the man. 

The Savior is not alluding to the moral change, as to its 
character, as differing from the moral character of the subject 
of the natural birth. This we perceive and know by the sub- 
stantives which he uses. When men must wrest his meaning 
they also wrest his language, and adopt adjectives in the place 
of those substances. By this fact they might become aware 
of their error and understand that the Lord says, the body or 
flesh is the subject of natural birth, but the soul or spirit is 
alone the subject of second birth. 

7. Marvel not that I said unto thee, Ye must be 
born again. 

Marvel not, do not think strange that this change should be 
necessary to any man's salvation, for man is a sinner, a lost 
depraved being, and can not enter the pure and holy sanctuary 
of heavenly bliss without a change that will qualify him for 
enjoying it. Heb. xii. 14. Rev. xxi. 27. 

$. The wind bloweth where it listeth, and thou 
hearest the sound thereof, but canst not tell whence 
it cometh, and whither it goeth. 

The work of regeneration is as invisible to us as the breeze 
that is moving by us. And yet it is effected by the exertion 
of Omnipotence. Eph. i. 19, 20. 

12. If I have told you earthly things, and ye believe 
not, how shall ye believe if I tell you of heavenly 
things? 

The regeneration of sinners is called an earthly thing be- 
cause it takes place on earth among men, and they ought to 
be well acquainted with its credibility. Although it be thus 
called an earthly thing yet it is entirely a spiritual work. It 
is correctly called an earthly thing for the reason given above. 
It is very common in the scriptures for words to be used when 
only part of their quality is retained, or is applicable to the 
subject. 

13. And no man hath ascended up to heaven, but he 
that came down from heaven, even the Son of man 
which is in heaven. 

No man ; if the Lord intended to restrict it to his audience 



392 JOHN— CHAP. III. 

it would be true ; for not one of them had ever so ascended 
while dwelling in the body. But the Son of man in his divine 
nature, was always in heaven, never having left it for one mo- 
ment, for he as God is omnipresent. We do not see how his 
assertion can be understood without restricting it to his own 
audience or his own generation, of both which it would be in- 
telligible ; but Enoch and Elijah of preceding generations had 
so ascended. But exceptions that are so obvious are some- 
times omitted as unnecessary, as John ix. 2. Deut. i. 35, 36 ; 
vii. 24. Josh, xxiii. 6, 8. They had not performed the con- 
dition, Josh, xxiii. 6, to neither spare any of the Canaanites 
nor make covenant with them. Judges ii. 2, 3. 

The passage under discussion must also be restricted to 
men's ascending while in the body, for the souls of the pious 
dead had ascended. But men whom he was addressing had 
not ascended, for they were yet in the body. 

14. And as Moses lifted up the serpent in the wil- 
derness, even so must the Son of man be lifted up. 

The brazen figure, the mere appearance of a serpent was 
raised upon a pole above the heads of the people that those 
wounded might look at it. So the Savior was raised upon the 
cross at his crucifixion. And thus in reading the gospel with 
the eyes of our mind, we see Him, so that by faith we may be 
justified and saved. 

It is here worthy of note that things in revelation are called 
by the name of that which they appear to be, or which they 
have resemblance to. The serpent, i. e., the representation of 
a serpent. See Gen. xviii. 1, 2. 1 Cor. viii. 11. Kom. xiv. 
15. Josh. x. 13. 

17. For God sent not his Son into the world to con- 
demn the world, but that the world through him might 
be saved. 

f x The world here is to be confined exclusively to those among 
men who were pious believers, penitent believers, for salvation 
was neither provided, promised nor given to any more nor to 
any other ; it would be of no use ; if not made willing he would 
not receive it. 

It is written, "Thy people shall be willing in the day of thy 
power." "All that the Father giveth me shall come unto me." 
"As many as were ordained to eternal life believed." It being 
in God's hands and in God's power would not offend or grieve 
the pious elect so as to prevent them from coming to bow at 
the footstool of mercy, and cry, God be merciful to me a sin- 
ner. If any poor sinner of our lost and guilty and depraved 






JOHN— CHAP. III. 393 

race comes to Jesus with his heart, repenting, believing and 
loving God, he will not be cast out, for this temper of mind is 
all that is meant by coming to Jesus. The opposite state of 
mind is rejecting him. The carnal mind is enmity against 
God, for it is not subject to the law of God, neither can be. 
Until God graciously, by his mighty power, subdues and 
takes away this carnal mind — the enmity against God — no sin- 
ner can come to Jesus. As long as the proud, carnal, stubborn 
sinner hates God he does not come to him. Or if he professes 
to approach him it is only hypocrisy, and is odious and in- 
sulting to God, as is shown in the sevent}^- eighth Psalm. If 
a sinner be convicted of sin and feels the necessity of the 
Savior, it is God by his Spirit that has produced that convic- 
tion. If he feels that he deserves eternal death, and that God 
would be just and righteous in his destruction, it is the Holy 
Spirit that has impressed this truth upon him of his free and 
sovereign grace, and not for any good works of the sinner, for 
he has no good works they always are evil. He is condemned 
already. John iii. 18. Eom. x. 10. 

18. He that believeth on him is not condemned: 
but he that believeth not is condemned already, be- 
cause he hath not believed in the name of the only 
begotten Son of God. 

No one is in Christ, justified, forgiven or accepted but those 
who have repented, believed with their heart, being born again 
and sanctified by the Holy Ghost. All others are yet in their 
sins and under condemnation. 

All mankind who are not born again are sinners, and al- 
ready lost and condemned, both infants and adults. As it is 
written, "Conceived in sin and brought forth in iniquity;" "and 
were by nature the children of wrath, even as others." Eph. 
ii. 3. There were many infants in Sodom, but there were not 
ten righteous persons there, or it would not have been de- 
stroyed, and they ail perished with the adults. When the 
Israelites were sent to destroy the wicked Canaanites, they 
were required to destroy them all. Deut. vii. 16. 1 Sam. xv. 
3. The condemnation of the whole human race commenced 
with the fall of man when he ate the forbidden fruit. 

All being thus lost and condemned the Judge can now save 
whom he will, or have mercy on whom he will have mercy. 

20. For every one that doeth evil hateth the light, 
neither cometh to the light, lest his deeds should be 
reproved. 

An unconverted sinner hates the truth which is light, and 



394 JOHN— CHAP. III. 

does not try to know it ; he will not come to it, nor let it come 
to him. He reads it in the word but receives it not. 

22. After these things came Jesus and his disciples 
into the land of Judea; and there he tarried with, 
them, and baptized. 

After those lessons of instruction were given. And Christ 
baptized, by having his disciples to do it. He himself did not 
administer baptism. John iv. 2. What this baptism was we 
are not told. It seems to have been only a continuation of 
John's baptism. 

23. And John also was baptizing in Bnon, near to 
Salim, because there was much water there: and they 
came, and were baptized. 

A place west of Jordan in Canaan, about five or ten miles 
north of Jerusalem, where there were springs of gushing 
water, as the name Enon signifies. As John commenced his 
ministry and administered baptism in the wilderness of Judea 
beyond Jordan, Matt. iii. 1; John x. 40, it is evident that he 
did need much water for that purpose. 

The exact place of this Enon is not now known. But the 
latest writer on Palestine, Dr. Barclay, thinks it was situated 
some five miles northeast of Jerusalem. 

27. John answered and said, A man can receive 
nothing, except it be given him from heaven. 

This is a pure gospel sentiment ; for as all men are sinners, 
lost and condemned sinners, they must every one be in the 
hands of God to save or destroy as he will. A sinner can not 
pardon himself, nor regenerate himself, nor sanctify himself. 
It must all come from above ; and it must all be given him 
of free grace, if he receives it at all ; for it can not be depend- 
ent on his works, nor upon any thing that he does, or can do # 

35. The Father loveth the Son, and hath given all 
things into his hand. 

The Son is the perfection of goodness, greatness, and obedi- 
ence, so that being the express image of the Father's person, 
he was deemed worthy to have all things given into his hand : 
for he will do all things well. If anj^ one is God's vicegerent 
on earth it must be the Son. It can not be any man ; for man 
has not the ability for the office; as it requires both infinite 
wisdom, and almighty power. The pope thus professing to 
be this vicegerent, shows himself to be Antichrist, as Luther 
described him. The pope arrogates a jurisdiction to which 



JOHN—CHAP. IV. 395 

he has not been called nor appointed of God. For where has 
God appointed any pope? or any man, but the man Christ 
Jesus to this office, or to this authority? 

It can not be inferred from the right to pardon sins, for two 
reasons. See comments on John xx. 23. 

36. He that believeth on the Son hath everlasting 
life: and he that believeth not the Son shall not see 
life; but the wrath of God abideth on him. 

To believe on the Son unto salvation, is to cordially acquiesce 
in the whole gospel plan of redemption, love it all from the 
heart, and to show it by the appropriate fruits. This supposes 
and requires regeneration, or the sanctifying work of the Holy 
Ghost : for no other one is a believer. If some think that they 
are believers, although they are impenitent and not regener- 
ated, they deceive themselves ; for the devils believe and 
tremble. The faith of an impenitent, an unregenerate sinner, 
is a dead faith, that increases and aggravates his condemnation. 
He that knoweth to do good, and doeth it not, to him it is sin. 
" And that servant, which knew his lord's will, and prepared 
not himself, neither did according to his will, shall be beaten 
with many stripes." 

He that is not converted — not born again, is in the gall of 
bitterness. Such the scriptures call unbelievers, because the 
faith they have is no more than the faith of devils, or that of 
Simon. Acts viii. 13, 18, 21. 



CHAPTBE IV. 

Verse 2. Though Jesus himself baptized not, but 
his disciples. 

The translation does not explain the meaning of this verse. 
But the translation to make it explicit needs the word baptized 
to be appended to the end, thus : Jesus himself baptized not ; but 
his disciples baptized. Tha word disciples being in the nom- 
inative case in the original, shows this to be the meaning : 
similar to John xxi. 15. 2 Tim. iv. 3. Thus we have, in 
some instances; to refer to the original to prove thejneaning of 
a passage, to remedy the neglect of the translators. 

19. The woman saith unto him, Sir, I perceive that 
thou art a prophet. 

We see how the Lord in the train of conversation led her 



396 JOHN— CHAP. IV. 

on by degrees until she perceived that he was a prophet of 
God. 

20. Our fathers worshiped in this mountain; and ye 
say, that in Jerusalem is the place where men ought to 
worship. 

She was warmly engaged on this party question. 

21. Jesus saith unto her, Woman, believe me, the 
hour cometh, when ye shall neither in this mountain, 
nor yet at Jerusalem, worship the Father. 

1. The true and full meaning is not here expressed as is often 
the case ; for the Lord did not mean, that under the gospel 
dispensation, which was what was meant by the hour that was 
coming, men might not worship God any where, and every 
where. But he meant to teach that it would not be confined 
exclusively to any one place. Neither in this mountain only, 
nor yet at Jerusalem only, shall ye worship, but everywhere . 

2. Another instance in Prov. xxvi. 2, where the subject is 
only suggested, and not expressed, ''As the bird by wander- 
ing, and the swallow by flying ; so the curse causelessly shall 
not come," The bird by wandering, and the swallow by fly- 
ing obtain their daily food, there is an adequate cause ; so the 
curse upon fallen angels and fallen men shall not come with- 
out cause. 

See also Isa. lviii. 13. 1 Tim. iv. 3. 

26. Jesus saith unto her, I that speak unto thee am. 

This is the way it reads in the original ; the pronoun he be- 
ing omitted, as was the custom. But it was understood by 
them just as if the pronoun had been expressed as it is in our 
language. The reason why the pronoun is put in italics is 
because it is not in the original. Matt. xxvi. 25, 64. 

48. Then said Jesus unto him, Except ye see signs 
and wonders, ye will not believe. 

Things are often called by the name of what they appear to be, 
and not by the name of what they really are. This gave the 
ruler an opportunity of showing his faith decidedly. So the 
scriptures speak of sun's rising and going down just as we do 
when we know that it is otherwise. It would sound awkward 
to say, The eastern horizon sinks, so that the sun appears to 
rise ; or the western horizon rises, so that the sun appears to 
go down. Ps. xix. 4, 5, 6. Gen. xv. 12. Exod. xvii. 12. 
Deut. xvi. 6. Josh. x. 27; xii. 13. See also Rom. iv. 17. 1 
Cor. viii. 9. 10. Rom. xiv. 15. 



JOHN— CHAP. V. 397 



CHAPTEE V. 

Verse 10. The Jews therefore said unto him that 
was cured, It is the Sabbath day: it is not lawful for 
thee to carry thy bed. 

Some persons adopt eagerly those constructions that seem 
to favor the desecration of the holy Sabbath. But it is bad 
fruit, and betrays a wrong temper of mind. It would be wrong 
to take his bed or any other burden from his home and carry 
it abroad. But his bed fell upon his hands to be carried un- 
expectedly, and therefore it was lawful to carry it upon the 
Lord's day. If a man were returning from church, and his 
horse should fall dead under him, it would be right to take 
the saddle and bridle, and carry them home. A man need not 
leave his bed or his saddle in the street in such cases, as, not 
beng foreseen, could not be provided for ; for the Sabbath 
was made for man : not for man to trample upon ; but for 
man to profit by ; and to use as unforeseen emergencies may 
require. If his family are suddenly taken with disease, or his 
house take fire, he may omit attending worship to call a physi- 
cian, to attend upon the sick, or to extinguish the fire. But if 
the sickness occurred before the Sabbath, then to wait until 
the holy day to call the physician would be a violation of it. 

22. For the Father judgeth no man, but hath com- 
mitted all judgment unto the Son. 

The Son having in himself all the fullness of the Godhead 
bodily, Col. ii. 9, is capable of this trust. 

23. That all men should honor the Son, even as they 
honor the Father. 

This shows very plainly who the Son is. We honor the 
Father by giving to him divine worship, and ascribing to him 
the infinite perfections of Jehovah. Now if we must thus honor 
the Son, then we consider him to be no less than the Infinite 
Jehovah. But if we make him to be not the Eternal God 
himself — not the Almighty God, but some inferior being ; then 
we deny the unity of God, and hold a plurality of Gods ; for 
if the Son be not equally the Almighty with the Father, then 
he is a different being, an inferior being — another God, or 
another something, we know not what. If then we worship 
him, we are idolaters. And if we do not worship him we break 
this commandment to honor him as we honor the Father. 

The Son therefore is clearly the Eternal Jehovah, the Al- 



398 JOHN— CHAP. V. 

mighty God, the Everlasting Father, as the prophet calls him. 
Isa. ix.6. 

26. For as the Father hath life in himself; so hath 
he given to the Son to have life in himselff 

x It is heyond our capacity to comprehend the Infinite Jeho- 
vah. But God kindly gives us to know something about him. 
We understand that his ways and thoughts are above ours as 
the heavens are above the earth. He here tells us that the 
Father put it into the hands and power of the Son to have life 
in himself. Here is more than we can comprehend, for if the 
three persons are equally divine, then each one must neces- 
sarily have life in himself and retain it immutably. But this 
passage suggests an explanation which is as satisfactory as it 
is indispensable. The three persons of the Godhead have by a 
mutual agreement given to one another the several parts which 
they are to take in the display of the divine perfections in the 
great work of our redemption. That this is thus intimated to 
us, appears also from verse 22, in which it is said, That th 
Father judgeth no man, but has committed, etc. This com- 
mitment to the Son of this exclusive jurisdiction seems fully 
to warrant the above suggestion of a conventional agreement 
between the persons of the Godhead, assigning the parts which 
are for each person. Then we can form some idea of the pre- 
cedence of one and the subjection of another among those who 
are naturally equals. Such conventional assignments of parts 
to bo performed by each, is consistent with their natural 
equality. Such a conventional arrangement is common among 
civil corporations ; directors, of equal grade, assign one of 
their number to the presidency, another to the treasury, 
another to the secretaryship, and another to the office of aud- 
itor, and others ad libitum. Harmony is conserved and pro- 
moted by it. Verses 22 and 26 seem to teach it. We can 
perceive how it harmonizes the equal perfections of the divine 
persons of the Godhead with the precedence of One, and the 
subjection of others in the administration of the various affairs 
of creation and redemption. Herein wisdom, humility and 
goodness are exhibited and harmony conserved ; and an ex- 
ample set before angels to excite adoration and imitation. 

30. I can of mine own self do nothing: as I hear, I 
judge: and my judgment is just; because I seek not 
mine own will, but the will of the Father which hath 
sent me. 

If the official work performed by the Son was in accordance 
with the convention or covenant of redemption between the 



JOHN— CHAP. V. 399 

persons of the Trinity, then it was not the alone will of any- 
one of them separately ; but was the united expression of the 
will of the whole Godhead, the Father, the Son, and the Holy 
Ghost : the seal of the whole Trinity was set to it. 

The Son disclaimed it as being of his own power or author- 
ity separately. "I can of mine own self do nothing." Al- 
though he had power to do it by himself; for all power in 
heaven and in earth was given to him, and was in him, Matt, 
xxviii. 18, yet he did not exercise this official prerogative in 
any instance without the concurrence and will of the whole 
Trinity ; for he did not seek his own private or separate will ; 
but the will of the Father who sent him. His own will, how- 
ever, was necessarily embodied in it, for else he could not 
have joined in doing it ; for he and his Father are one. John 
x. 30. 

36. But I have greater witness than that of John: 
for the works which the Father hath given me to fin- 
ish, the same works that I do, bear witness of me, that 
the Father hath sent me. 

The works that Jesus did before a thousand witnesses 
proved clearly his divine mission. So the spectators con- 
fessed. John iii. 2. Every one whose mind was not warped 
by prejudice, and blind unbelief, knew the truth that was so 
plainly demonstrated in a thousand instances before their eyes. 

38. And ye have not his word abiding in you: for 
whom he hath sent, him ye believe not. 

In John xyii. 17, it is written, " Thy word is truth. " As 
these unbelievers had not his word, they had not his truth 
abiding in them. Therefore they were on the side of error, 
falsehood and ungodliness. It is written, " By their fruits, 
ye (the disciples) shall know them.'' By the rejection of light 
and truth so plainly, and so abundantly demonstrated before 
their eyes, thev proved that their reason and faculties were 
perverted by obstinate unbelief. 

39. Search the scriptures; for in them ye think ye 
have eternal life: and they are they which testify of 
me. 

The Old Testament Was all the scripture they had at that 
time. And it contained all the testimony that was needed 
to show with what they daily saw, that Jesus was the Son of 
God, the long promised Messiah. A diligent searching now 
of the Old Testament could hardly fail of convincing any 



400 JOHN— CHAP. VI. 

reasonable man of the divine authority that was evinced in 
Christ's ministry. 

He came at the time told by Daniel, ix. 24-27. 

He was conceived, as told by Isa. vii. 14 ; ix. 6. 

His birth was in Bethlehem, as told by Micah, v. 2. 

J J is great sufferings, and the object, by Isa. liii. Ps. xxii. 

See also Gen. xxii. 13 ; xlix. 10. Deut. viii. 18. 

But when an ungodly man reads the sacred writings with a 
wicked heart, and a caviling spirit, he may profit by it ; but he 
is in danger of being more hardened and more blinded. A 
man should search for truth as he searches after hidden 
treasure. 



CHAPTER VI. 

Verse 2. And a great multitude followed him, be- 
cause they saw his miracles which he did on them that 
were diseased. 

These miracles were not a few special cases artfully con- 
trived and gotten up to be palmed off upon the people for 
what they were not ; but were real cures performed upon 
hundreds or thousands of the people, high and low, rich and 
poor, bond and free. They were in great variety. Some were 
upon those horn invalids, some were upon those who had 
fevers, some were upon those who had demoniacs, some were 
upon those who died, and were resuscitated; some performed 
upon the elements, as the winds and the sea; and all were 
just as obvious realities as the shining of the sun ; and were 
just as clearly seen and known as the shining of the sun : and 
it is not strange that the multitudes followed so wonderful a 
character, 

3. And Jesus went up into a mountain, and there 
he sat with his disciples. 

Now every reader knows, or ought to know as well as he 
knows his own name, that the Lord did "not enter the ground 
or land of the mountain, hut only went up to the side of the 
mountain, and there sat on a seat, or on the ground with his 
disciples. The prepositions are used for almost any relation, 
and they indicate various relations; so that in the absence of 

more Stable data it will not do to found doctrines upon them. 

The Baptists therefore founding their denomination on the 
preposition into, Acts viii. 88, and the preposition in, Mark i. 



JOHN— CHAP. VI. 401 

9, have no foundation that will sustain them. Matt. iv. 8, 
John iv. 20 J v. 1 ; xiv. 28 ; xvii. 1, it is said that Jesus went 
into the mountain, whieh we know means only on Uie moun- 
tain. And the army o( Israel is said to have gone in the 
midst of the sea on dry ground. Kxod. xiv. 16, 22. We 
therefore know that "in the midst o( the sea" means the place 
of the sea, and not the waters o( it. In like manner "in Jor- 
dan" means no more than at Jordan, or within the banks ol' 
the river, and not in the flowing waters o( it : as the priests 
stood firm on dry ground in the midst o( Jordan. Josh. iii. 
17. John thus could baptize the Lord within the banks of 
Jordan without going into the waters oi the river. So all 
John's baptisms at Jordan could have been by tin- side of the 
stream by taking up water and putting upon them. 

But it is impossible to argue for immersion in the sacrament 
o( gospel baptism from any thing which John did, even if he 
immersed his diseiples ; for the sacrament of gospel baptism, 
and the sacrament o( the euoharist were not appointed, nor 
instituted until several years afterward. John's baptism was 
not that sacrament as Paul showed. Acts xix. l-">. 

14. Then those men. when they had seen the mira- 
ele that Jesus did, said, This is ot'a truth that Prophet 
that should come into the world. 

To make live loaves of bread, and two small fishes, supply a 
meal for five thousand men was sufficient evidence o( divine 
power to satisfy the reason o( any unprejudiced mind. 

17. And entered into a ship, and went over the sea 
toward Capernaum. 

Here in the original language to show that Jesus entered the 
ship, or went on shipboard, the preposition en is affixed to the 
Greek verb, and the preposition eis is translated toward. 

29. Jesus answered and said unto them. This is the 
work of God, that ye believe on him whom he hath 
sent. 

This is believing in Christ. 

33. For the bread of God is he which cometh down 
from heaven, and giveth lite unto the world. 

It is a characteristic o( revelation to deal so extensively in 
metaphorical language. Believing on him with tin 1 heart is 
called eating his flesh, and drinking his blood. And it is 
called eating him. And it is called eating the bread that came 
down from heaven. 



402 JOHN— CHAP. VI. 

As this faith is what takes away sin and saves the soul ; and 
is the only saving remedy for any of our fallen race, it is the 
only remedy for the whole, or in the whole world. Therefore 
he is called the Lamb of God that taketh away the sin of the 
world. But it is taught with equal plainness, that this sal- 
vation is bestowed only upon those who are real believers, 
out of the world, out of all the men in the world ; for those 
of our fallen world who do not so believe on him, must 
perish. 

37. All that the Father giveth me shall come to me; 
and him that cometh to me I will in no wise cast out. 

If any of our fallen race does come thus to the Savior, he 
will surely be saved ; all that are given by the Father to the 
Son will surely come. And those who are not so given will 
not come. Verses 44, 65. 

39. And this is the Father's will which hath sent 
me, that of all which he hath given me, I should lose 
nothing, but should raise it up again at the last day. 

This needs no comment. The writer believes it as he be- 
lieves the hundred others that agree with it, as John vi. 37, 
39, 44, 65. Job iv. 7; xvii. 9. Ps. xxxix. 17, 25 ; lv. 22 ; 
and all other scriptures. 

Every sinner that comes to Christ believes it ; for this is 
coming to Christ, and believing in him. Nothing else is com- 
ing or believing. 

66. From that time many of his disciples went back, 
and walked no more with him. 

They turned away from the company of those who followed 
him. They were not lovers of Christ, nor lovers of the truth : 
and therefore they could not bear the truth. It grieved and 
offended them ; for their tempers of mind were too pharisa- 
ical to receive the soul-humbling doctrines of grace ; they 
needed the meekness of children. Mark x. 15. 

All unconverted sinners would like a salvation that is in 
their own hands, and in their own power. They do not like 
a salvation that depends on God's free and sovereign grace, 
who has mercy on whom he will have mercy. If no one can 
come to Christ unless God give him to come, give him the 
power, the heart, and the grace to come to Christ, and to 
lay hold on him by faith, he is displeased with such a gospel, 
and turns away from it; it does not suit his pharisaical 
heart ; he is too proud to submit to such terms. Will a 
poor helpless sinner rather lose his soul than come to One 



JOHN— CHAP. VI. 403 

who has power to save him, knowing that he can not pardon 
himself, nor regenerate himself, nor sanctify himself, nor 
adopt himself into the children, family, and sons of God ? 
Will he not gladly come to One who can do it all, without 
money and without price ? Would he rather be lost than be 
saved by grace ? Paul on his way to Damascus was not so. 
The publican in the parable, who knew that he was a vile sin- 
ner, was not so opposed to salvation by grace, and such a 
justification of the ungodly. Pom. iv. 5. The leper who 
came to Jesus was not so, but said, " Lord, if thou wilt thou 
canst make me clean. 7 ' Matt. viii. 2. The centurion who was 
unworthy that Jesus should come under his roof, or to go to 
him, was not unwilling to be blessed of grace without any 
merit of his own, and received it so. 

While the sinner retains this unhumbled heart — this oppo- 
sition to free and sovereign grace — to God's having mercy on 
whom he will, and hardening whom he will, he fc can not be 
saved ; for God resisteth the proud, and giveth grace to the 
humble. Jas. iv. 6. 1 Pet. v. 5. Those only who have the 
grace of humility, can have the grace of salvation. The Lord 
had reference to this subject when he said, "Except your 
righteousness shall exceed the righteousness of the Scribes 
and Pharisees, ye shall in no case enter the kingdom of hea- 
ven." Matt, v. 20; and in the parable of the pharisee and 
publican. Luke xviii. 9. 

The spirit of those who are opposed to grace — free and sov- 
ereign grace — opposed to God's having mercy on whom he 
will, is the very spirit of Antichrist. And God has revealed 
this sovereign grace in the doctrine of election, predestination, 
and the perseverance of the saints. Those who impudently 
disbelieve it Jmake God a liar, 1 John v. 10, and show them- 
selves infidels. 

It is no small affair to disbelieve God and make him a liar, 
as every one does who denies the doctrines of grace, as elec- 
tion and final perseverance. 

70. Jesus answered them, Have I not chosen you 
twelve, and one of you is a devil? 

He was a devil in heart and conduct ; but he was a man by 
birth, as other men are. It has seemed strange to many readers 
of the Bible, that the Lord would choose such a man for one 
of the twelve apostles. But such an one was needed to ful- 
fill the prophecy. Ps. Iv. 12-14. For this Judas had been 
raised up — especially provided, as much as Pharaoh was. 
Exod. ix. 16. 



404 JOHN— CHAR VII. 



CHAPTBE VII. 

Verse 1. After these things Jesus walked in Galilee: 
for he would not walk in Jewry, because the Jews 
sought to kill him. 

Jewry is another name for Judea. Although the Lord had 
all power to defend and preserve himself, he would not neglect 
the proper and common way of doing it ; as he did not turn 
stones to bread when he was hungry, nor cast himself from 
the top of the temple on to the pavement below, as Satan 
wanted him to. Neither did he sustain his body by his Al- 
mighty power, as he could have done ; but ate and drank like 
other men, because this course served his purpose best while 
he lived with men. 

7. The world can not hate you; but me it hateth, 
because I testify of it, that the works thereof are evil. 

Often a thing is denied by way of diminishing it, as a thing 
is said to have had no glorv by reason of the glory that ex- 
celled. 1 Cor. i. 28. 2 Cor. iii. 10. 2 Sam. xiv. 11. Gen. 
xxxi. 29. Luke xiv. 26 

The world could not hate them for the same cause and to 
the same amount that it did him, because they were not as 
holy as he was. But they hated them less. Matt. x. 22. It 
only shows their hatred to be less toward them. 

17. If any man will do his will, he shall know of 
the doctrine, whether it be of God, or whether I speak 
of myself. 

A willing heart, a candid mind, has much influence in our 
receiving truth. The thieves on the cross had heard much 
about Jesus, as every man had who lived in that region ; for 
the ministry of Christ was not exercised in private, or in a 
corner, as Paul told Agrippa. Acts xxvi. 26. One of these 
thieves reviled the suffering Savior, but the other, thinking of 
the value of his soul and his need of salvation, that he was 
just entering into eternity, turned to the dying Savior and 
besought him for that salvation which he only could give him, 
of which Jesus had given such abundant evidence. And his 
prayer was answered, and his soul saved. No doubt the Lord 
bowed his stubborn heart for this purpose. John vi. 65. 

39. But this spake he of the Spirit, which they that 
believe on him should receive. 



JOHN— CHAP. VIII. 405 

This is a bold figure, as that is which some have perverted 
to teach transubstantiation, as "This is my body." Matt, 
xxvi. 26. 

53. And every man went unto his own house. 

Every man of them who had been in the council deliber- 
ating, went to his own home. Not every man in the whole 
world; but every man of those who were spoken of as hold- 
ins; the council. 



CHAPTEK VIII. 

Verse 11. She said, No man, Lord. And Jesus said 
nnto her, Neither do I condemn thee: go, and sin no 
more. 

Jesus condemned her conduct in saying, Go, and sin no 
more. But he did not condemn her judicially by stoning her 
to death. That would have been insurrection against the 
Roman government ; for the Romans held the civil power. 

31. Then said Jesus to those Jews which believed on 
him, If ye continue in my word, then ar^ ye my dis 
ciples indeed. 

The evidence that they loved him would be shown if they 
obeyed his teaching, and lived as he directed. If ye love me 
keep my commandments. To show love to God, and to honor 
him is to receive his word as everlasting truth, and truth of 
infinite value. Not to receive his word is to rebel against 
him ; and not to believe it, is to make him a liar. There is 
ground for the phrase damnable heres}^. 

51. Verily, verily, I say unto you, If a man keep 
my saying, he shall never see death. 

His body would die as all must, and as Jesus' body would ; 
but the soul of the true believer would not suffer eternal 
death. 

52. Then said the Jews unto him, Now we know 
that thou hast a devil. 

If they had loved the Lord as they ought, they would not 
have caviled thus at his teaching; but would have believed 
that it was right ; and that his words were true in some 



406 JOHN— CHAP. IX. 

sense which they did not understand. Therefore they showed 
the state of their hearts, and their bitter enmity to him. And 
hes pake in this manner to bring out their enmity. He could 
as easily have said, Shall not suffer eternal misery. But he 
wished them to be tried, that they might exhibit their true 
character. 



CHAPTEE IX. 

Verse 3. Jesus answered, Neither hath this man 
sinned, nor his parents: but that the works of God 
should be made manifest in him. 

His being born blind was not occasioned exclusively by his 
own sins, nor by the sins of his parents ; for he was born be- 
fore he had done any thing either good or bad. Rom. ix. 11. 
And his parents' sins, although rendering him deserving of 
that judgment, were not the exclusive motive; else all men 
would be born blind. The great motive was that God might 
give that miraculous evidence that Jesus was the Messiah. 
This may lead to the inquiry whether the principle may not 
equally apply to all the other cases of miraculous healing 
performed by him. 

" Neither hath this man sinned nor his parents," is to be 
interpreted as applying to the question, Why this man was 
born blind ? And the Lord said that it was not his sins nor 
his parents ; but also for the occasion that it afforded of show- 
ing divine works. 

16. Therefore said some of the Pharisees, This man 
is not of God, because he keepeth not the Sabbath 
day. Others said, How can a man that is a sinner do 
such miracles ? And there was a division among 
them. 

Here by their different reasoning, they manifested the differ- 
ent state of their hearts. Those who wanted to disbelieve 
sought for a pretext to justify their unbelief. Such can al- 
ways easily find such a pretext. But those who were willing 
to believe, were also willing to do justice. As such a work 
was not for worldty profit, nor a worldly business ; but purely 
a work of mercy, restoring sight to a man that had been blind 
all his life long, it was proper on the Sabbath, as lifting an ox 
out of a pit into which he had fallen, or put out a fire that 
threatened to destroy a house. Therefore it furnished no 



S 



JOHN— CHAP. X. 407 

evidence against Jesus. And then as this miracle required the 
divine hand to perform it, it was a demonstration that he was 
from God. 

The effort of the Pharisees to counteract the conclusive evi- 
dence which this miracle afforded, shows how much it galled 
and shook their wicked and obstinate unbelief; and showed 
how unreasonable it was. Thej could not agree among them- 
selves. No one could show nor suggest any way of avoiding 
the conviction that Christ was the Son of God as he had pro- 
fessed to be, when he had given power to his disciples to 
restore to sight one who was born blind. They seem to have 
been confounded, and broke up in discouragement ; and every 
one of them went home. 

27. He answered them, I have told you already, and 
ye did not hear: wherefore would ye hear it again? 
will ye also be his disciples ? 

The word hear is used in two different senses in this verse ? 
In the first place, it signifies the consent of the mind believ- 
ing ; and in the next, hearing with the ears. 

41. Jesus said unto them, If ye were blind ye should 
have no sin. 

If their minds were destitute of capacity to understand they 
would not be accountable : but if they were willfully unde- 
lieving they would be accountable. 

But it is common in the scriptures to deny to express dimi- 
nution. If they had been blind, so that they could not see 
these miracles, their sin would be less aggravated than it now 
was. 



CHAPTER X. 

Verse 1. Verily, verily, I say unto you, He that 
entereth not by the door into the sheepfold, but climb- 
eth up some other way, the same is a thief and a rob- 
ber. 

Jesus came into the fold of God's sheep by divine author- 
ity — God sent him. All the pretended Messiahs that ever 
appeared before, were false Messiahs — only pretenders. And 
all that should afterward appear would equally be mere pre- 
tenders. There could only be One Son of God — One Savior 
of sinners. 



408 JOHN— CHAP. X. 

4. And when he putteth forth his own sheep, he 
goeth before them, and the sheep follow him; for they 
know his voice. 

The sheep are his disciples. And by works which they have 
seen with their eyes, heard with their ears, and felt in their 
hearts and souls, they know the Shepherd and his voice. The 
real Christian knows the truth of the gospel of salvation just 
as well as he wishes to know it. The heresies and false doc- 
trines that are so abundantly taught in the world, and become 
so popular with carnal men, he knows to be false, by the unc- 
tion within him ; for it is not possible to deceive the elect. 

16. And other sheep I have, which are not of this 
fold; them also must I bring, and they shall hear my 
voice; and there shall be one fold, and one shepherd. 

Jesus Christ was a minister of the circumcision. His min- 
istry was generally confined to the Jews, who were what he 
meant by — this fold. All the pious believing Jews were his 
sheep. The other sheep which he had, not of this fold, were 
yet among all the nations of the earth ; and were not believ- 
ers. And yet he had them — he had them by the covenant of 
redemption, by election. They were really his in prospect : 
and should certainly come ; for them he must bring as well as 
those Jews who were already believers. And there would be 
one church and one Kedeemer. 

18. No man taketh it from me, but I lay it down of 
myself. I have power to lay it down, and I have 
power to take it again. This commaadment have I 
received of my Father. 

He who was the Mighty God, the Everlasting Father, had 
all the power of life and death. All power — men and devils 
could not take away the life of his human body. And yet the 
Jews with Pilate did take it away. Acts iii. 15. 1 Thess. ii. 
15. Acts x. They took his life away, because he voluntar- 
ily yielded himself into their hands that they might do it, and 
came into this world for this purpose ; else they could not 
have done it, as he said to Pilate, " Thou couldst have no 
power at all against me except it were give,n thee from above." 
John xix. 11. To the same purpose he said to his perse- 
cutors, " This is your hour and the power of darkness. " 
Luke xxii. 53. 

This commandment, or this commission he had received of 
his Father. It was the purpose and will of God to suffer those 
wicked men to act out their own free agency, if they chose to 



JOHN— CHAP. XL 409 

kill the Lord of life and glory ; to kill his human body only ; 
his soul they did not kill ; his divide nature they did not kill. 

26. But ye believe not, because ye are not of my 
sheep, as I said unto you. 

For he had just said to them, that his sheep did hear his 
voice — did believe on him. If a sinner's heart is changed, he 
is a new creature, and sees divine things in a new light. 

30. I and my Father are one. 

One in the Godhead. They were one in will, one in power, 
one in wisdom, one in nature, and one in glory. 

39. Therefore they sought again to take him; but he 
escaped out of their hand. 

They were unable to do any thing to him without his will, 
as they were to pluck the sun from the heavens ; for they were 
in his hands as clay in the hands of the potter ; for all power 
in heaven and in earth was in his hand ; both the life of the 
body and the life of the soul. Matt, xx-viii. 18. John xvii. 2; 
v. 21. 



CHAPTEE XL 

Verse 16. Then said Thomas, which is called Didy- 
mus, unto his fellow disciples, Let us also go, that we 
may die with him. 

Thomas knew of the love that flowed between the Lord and 
this pious family, and in deep sympathy with it expressed the 
idea of going to them, and even to die with Lazarus. This 
was the death that was the subject of the conversation, and 
this is the necessary construction; for it is written, "For a 
good man some would even dare to die." Bom. v. 7. 

47. Then gathered the chief priests and the Phari- 
sees a council, and said, What do we ? for this man 
doeth many miracles. 

Although there wns only one who held the office of chief 
priest, yet there was his predecessor in that office, who by 
courtesy was still called chief priest, and it seems was also 
allowed to act officially in it. And there were other priests, 
who were eminent and influential men, who were called chief 
priests, meaning leading men. 



410 JOHN— CHAP. XI. 

If we can know them by their fruits, we can know that the 
men of this council were uncandid, dishonest men ; for when 
they saw and knew that Jesus did many miracles that were of 
such an unquestionable character, they ought to have believed 
on him as their candid and honest neighbors did. That Jesus 
was the Son of God was shown to a certainty by many infal- 
lible proofs Acts i. 3. The men of this council felt and 
knew that these numerous and unquestionable miracles were 
infallible proofs — conclusive evidences of Christ's divine com- 
mission. Although they were thus convinced, they would not 
yield to what they so much hated as they did Christ and his 
gospel. Their wicked and obstinate hearts controlled their 
conduct, for sin makes fools of its votaries. Look at Elymas. 
Acts xiii. 8. What did he know about truth when he tried to 
hinder the deputy, a prudent man, from believing the gospel ? 
But in a few minutes he was made to know, when he was struck 
with blindness, and went about seeking some one to lead him 
by the hand. 

The unbelief of these chief men was from timidity with some 
who wished to be popular with their party. John xii. 42. 
But the trutb was perfectly plain and evident to those who 
were candid and willing to receive it. And so it is now. If 
some suffer their unbelief to prevent them from receiving the 
gospel of life and salvation, they must take the consequences. 
They will soon see their folly, as Elymas did. 

49. And one of them, named Caiaphas, being the high 
priest that same year, said unto them, Ye know nothing 
at all. 

He told them their folly and ignorance, as is above shown. 
And they ought to have taken the counsel of so eminent a man 
of their own party. But as Satan hates truth and the kingdom 
only from an evil heart, so do his children among men. He 
knows what is true ; but he hates it and opposes it. Matt.iv. 
3. Mark i. 24. If devils confessed that Jesus was the Holy 
One of God, si ners should not do less, and be worse than 
they when he came to save their poor souls. Mark xii. 
10,11. 



JOHN— CHAP. XIT. 411 



CHAPTEE XII. 



Verse 19. The Pharisees therefore said among 
themselves, Perceive ye how ye prevail nothing? 
behold, the world is gone after him. 

This was their own whispering — their private t^lk among 
themselves. They saw and knew that the great mass of the 
people were fully convinced of Jesus' divine character. The 
raising of Lazarus up from the grave, where he had lain four 
days, was conclusive. There could be no collusion in that 
c se. Many came to Bethany anxious to see Lazarus, who 
had been raised to life after he had lain four days in the grave. 
And 'he prejudiced persecutors consulted to put Lazarus to 
death, also, for his resurrection made many converts. 

25. He that loveth his life shall lose it; and he that 
hateth his life in this world shall keep it unto life eter- 
nal. 

He that loved his life in this world less than he loved divine 
things should be saved. Hate is sometimes used to mean 
love less. Luke xiv. 26. To be a Christian is to take up the 
cross, deny ourselves, and love God above all things. 

27. Now is my soul troubled ; and what shall I say? 
Father, save me from this hour; but for this cause 
came I unto this hour. 

He could not ask the Father to save him from the agonies of 
crucifixion, when he had come into the world for the purpose 
of enduring those dreadful sufferings. When he asks whether 
he shall say, " Father, save me from this dreadful hour," his 
answer is, "No," because that was what he came for. 

28. Father, glorify thy name. 

This shows a complete surrender of his will and his interests 
into the hands of the Father ; the greatest and the highest evi- 
dence of love and devotion to God that any man on earth or 
any angel in heaven can give, and shows that piety in the chil- 
dren of God is an entire and unqualified surrender of their 
will to God's will. In all our prayers it teaches us to say, not 
my will but thine be done. 

31. Now is the judgment of this world: now shall 
the prince of this world be cast out. 



412 JOHN—CHAP. XII. 

Now is approaching the trying hour of this world, which 
will show how they treat their Creator, the Lord of life and 
glory, who came to bless and to save sinners. If they reject 
him, and crucify him, the shame and condemnation of this 
wicked world will be sealed forever. 

The prince of this world, the spirit that now worketh in the 
chiMren of disobedience, shall be cast out. His own aban- 
doned wickedness shall give the death-blow to all his hopes 
and designs, causing him to be shut in the pit. Rev. xx. 1, 2, 3. 

32. And I, if I be lifted up from the earth, will draw 
all men unto me. 

Lifted on the cross, will draw all men unto me. All 
nations, Gentiles as well as Jews, for although the Gentiles 
were not seeking this privilege, yet as the riches of the gospel 
are bestowed of grace, the treasures of gospel dispensation 
were to be opened to them in fulfillment of the prophecy, "I 
was found >f them that sought me not; I was made mani- 
fest to them that asked not." Bom. x. 20; ix. 30, 31. Was 
made manifest, meaning, I will be made manifest. The past is 
put for the future, which is common in prophecies. Saul of 
Tarsus was not asking nor seeking, when Jesus appeared to 
him near Damascus. But this may not be used against seek- 
ing. Deut. iv. 29 ; xii. 5. Luke xiii. 24. Isa. xlv. 19 ; lv. 6. 

39, 40. Therefore they could not believe, because that 
Bsaias [Isaiah] said again, He hath blinded their eyes, 
and hardened their heart. 

God, the Wise Sovereign and the Eighteous Judge, does give 
up some wicked men to hardness of heart and to blindness of 
mind, weknow; for it is plainly revealed. Exod. iv. 21. Josh, 
xi. 20. Who can be ignorant of what is so plainly revealed ? 
Surely, none but unbelievers. 

All the children of men are lost sinners, and dead in tres- 
passes and sins, and condemned already. John iii. 18. None 
can escape from this condition except those whom Christ re- 
deems and takes out of it. He both redeems them by his 
sacrifice on the cross ; and then takes them out by grace of the 
Holy Spirit, for after he died and rose again, and had paid the 
debt of sinners to redeem them, they are not actually saved nor 
delivered until they have repented, and have become believers. 
All their guilt, condemnation, and helplessness remain upon 
them ; they remain dead in trespasses and sins, under the wrath 
and curse of God. 

But as Jesus has purchased their redemption, he will accom- 



JOHN— CHAP. XII. 413 

plisb it by regenerating them, and begetting them to repentance 
and faith and love. This regeneration is * work which man 
nor angel never did do, nor can do. It is a work of Omnipo- 
tence alone. Eph. i. 19, 20; ii. 1. 2 Tim. ii. 25. Luke xviii. 
13; xiii. 24. Johnvi. 65. 

How God hardens and blinds sinners needs no inquiry, for 
all sinners are lost, hardened and totally destitute of any holi- 
ness or piety until God works in them. They only need to be 
let alone, left where they are, and grace withheld, and then 
they must remain only in their depraved and vile condition. 

God did give up Job, in a measure, into the hands of Satan. 
He did let Satan enter into Judas. He did send an evil spirit 
from the Lord into King Saul. 1 Sam. xvi. 14. 1 Kings xxii. 
23. Thus we can see how men can be hardened and their 
depravity aggravated. But we do not see the need of this 
addition ; f o •• if the Holy Jehovah withholds sanctifying and 
restraining grace, we need nothing more to show us their entire 
helplessness. God does restrain ungodly men. Gen. xx. 6. 
Exod. xxxiv. 24. Gen. xxxv. 5. Prov. xvi. 7. How plainly, 
then, is the truth of other scriptures seen. Jer. xviii. 6. Rom. 
ix. 13-18. 

42. Nevertheless amcmg the chief rulers also many 
believed on him; but because of the Pharisees they did 
not confess him, lest they should be put out of the syn- 
agogue. 

Men of all ranks believed then as now; and some from one 
motive and some from another are prevented from confessing 
him. In fact it may be that two-thirds of society believe that 
the gospel is true. 

44. Jesus cried and said, He that believeth on me' 
believeth not on me, but on him that sent me. 

Hundreds of passages seem only to suggest subjects and 
leave it to the candid reader to learn their meaning by reason 
and common sense. To believe on Christ was to believe on 
him ; how, then, could it be said that such as believed on him 
did not believe on him ? As there are three persons in the 
Godhead to believe on, One only would be the faith of an 
unbeliever in the greater part of the truth. It was indispensa- 
ble to gospel faith that he who had it believe also in the 
Father as well as in the Son. We then supply the word only, 
believeth not on me only, but also on the Father which sent 
me. This supplement renders many passages plain. Jer. vii. 



414 JOHN— CHAP XIII. 

22. Psalms xl. 6. John xii. 44 ; vi. 27 ; ix. 3. Eom. ii. 28. 
1 Cor. x. 24. 2 Cor. vii. 7. Gal. iv. 7. 1 Tim. v. 23. 2 Cor. 
vii. 12. Philemon 16. Deut. xix. 15. He that findeth his 
life in this world only. Matt. x. 39. John xiv. 24. So, then, 
neither is he that planteth nor watereth any thing only an in- 
strument. Phil. ii. 21 ; iv. 6. 1 Tim. v. 23. Drink not water 
on\y. Thus we have to dig and search for truth as we do for 
gold. Gal. iv. 7, 29. 



CHAPTER XIII. 

Verse 1. Now before the feast of the passover, when 
Jesus knew that his hour was come that he should 
depart out of this world unto the Father, having loved 
his own which were in this world, he loved them unto 
the end. 

He loved them unto everlasting without end. Never did one 
of his fall and perish ; for he is a faithful Father, and will 
keep and take care of his children. Chap. xvii. 12. Judas 
was not one of them only by profession. John vi. 70; 
xii. 6. He was the son of perdition. Acts i. 25. 

2. And supper being ended, the devil having now 
put into the heart of Judas Iscariot, Simon's son, to 
betray him. 

If it had not been that God permitted this, it could not have 
been done. Devils could not enter the herd of swine without 
permission, nor afflict Job, nor deceive Ahab. 

3. Jesus knowing tbat the Father had given all 
things into his hands, and that he was come from God, 
and went to God. 

It was evidently by a divine arrangement between the Per- 
sons of the Trinity that all things were given into the hands 
o f the Son ; as other works were conceded to the other Per- 
so ns of the Godhead ; as sending the Son and assigning him 
his work in redeeming souls and establishing the gospel dis- 
pensation, and assigning to the Spirit the work of inspiration, 
the work of sanctifying and comforting God's people. Hence 
the terms Father, Redeemer and Comforter are appropriated. 
Yet each person of the Godhead may be rightly said to act in 






JOHN— CHAP. XIV. 415 

all these departments ; for neither acts alone and without the 
others ; for all concur and conjoin in all their works. Although 
God created all things, he created them by Jesus Christ. 
Heb. i. 2. Col. i. John xv. 26; xvi. 7. Gen. i. 2. This 
convention or agreement is shown. John v. 22 ; xiv. 10. 

15. For I have given you an example, that ye should 
do as I have done to you. 

This was not an ordinance, a sacrament, but an example for 
them to pattern after, in doing any kind office to the brethren 
that they may need. 

20. Verily, verily, T say unto you, He that receiveth 
whomsoever I send reeeiveth me; and he that receiveth 
me receiveth him that sent me. 

Let u-: take notice of this lesson, and remember it, lest we 
be found transgressors. 



CHAPTEE XIV. 

Terse 11. Believe me that I am in the Father, and 
the Father in me: or else believe me for the very 
works' sake. 

This agrees with John x. 30. If we remember that Jehovah 
is infinite and incomprehensible, we shall fully believe this 
scripture, although we can not explain the Trinity and unity 
of God. 

12. Yerily, verily, I say unto you, He that believeth 
on me, the works that T do shall he do also; and greater 
works than these shall he do ; because I go unto my 
Father. 

Not every one that believeth on him shall do those miracles ; 
but the disciples having the inspiration of the Holy Spirit 
should do such miracles, and so long as that age of miracles 
should last. 

13, And whatsoever ye shall ask in my name, that 
will I do, that the Father may be glorified in the Son. 

As He is the mediator between God and man, no man can 
approach the Infinite and Holy One, but through him. John 



416 JOHN— CHAP. XIV. 

xiv. 6. Some pray without mention of Christ, or his name. 
Some hecause they are not Christians, and their hearts are 
ignorant of the gospel, and some because they do not know 
the divine plan of salvation. But their prayers have^no 
answer. 

15. If ye love me, keep my commandments. 

If we have grateful love to the Lord for his work of redeem- 
ing love, his work of infinite love, saving us from sin and 
death, we can never forget to love him in return. We shall 
prove our love and let our light shine by believing his word ; 
for not believing it is to make him a liar. 1 John v. 19. The 
Christian does not believe in election, predestination, decrees 
and final perseverance of the saints in order to be saved ; but 
because he loves to honor, to serve and to glorify God. 
Neither does he turn from evil, and walk with God in order to 
be saved ; for Christ is all his righteousness ; but he does all 
his works from love to God. 

21. He that hath my commandments, and keepeth 
them, he it is that loveth me: and he that loveth me 
shall be loved of my Father, and I will love him, and 
will manifest myself to him. 

No other one loves him. For he said, He that loveth me 
not keepeth not my savings. Some of those who love not, do 
not regard what the Lord said of his equality with God ; do 
not love what he said of election ; some disregard what he 
said about the official equality of gospel ministers ; some dis- 
regard the Sabbath ; some disregard the kind caution that 
now is the accepted time ; and others refuse the caution, He 
that being often reproved hardeneth his neck, shall suddenly 
be destroyed, and that without remedy. But every man has 
his own way of showing his character ; for by their fruits 
Christians will know them. And for this it is necessary for 
them to show their hearts so as to be known. 

28. Ye have heard how I said unto you, I go away, 
and come again unto you. If ye loved me, ye would 
rejoice, because I said, I go unto the Father: for my 
Father is greater than I. 

I go away, can only relate to manifestation, for, as he is 
God, he is always present in heaven and in all other places; 
he was in heaven when he was here. John iii. 13. My Father 
is greater than I. The conventional appropriation of position 
and work between the persons of the Godhead accounts for 



JOHN— CHAP. XV. 417 

this superiority which is everywhere assigned to the Father; 
for as God they were the same in substance and equal in power 
and glory. Ministers who call the Son equal with the Father, 
dispute revelation. When speaking on this point, they should 
call the Son equal with God, because he thought it not rob- 
bery to be equal with God. Phil. ii. 6. In the Godhead the 
three Divine persons are equal. But in the work of redemp- 
tion, if it seemed good, different positions could be assigned to 
each to manifest the glory of harmony, that angels might 
admire the wisdom and humility that are displayed therein ; 
verse 31 and chap. xv. 10. 



CHAPTEK XV. 

Verse 16. Ye have not chosen me, but I have chosen 
you, and ordained you. 

We love God because he first loved us. If he had not 
begun the work of our redemption, it had never been begun. 
"God so loved the world, that he gave his only begotten Son, 
that whosoever believeth in him should not perish, but have 
everlasting life." John iii. 16. This was before the world was ; 
for it was then that he chose us and set his love upon us. We 
were not first in it, he was first. If any poor sinner now 
chooses Christ as his Savior and portion, it is because God has 
chosen him and made him willing in the day of his power. 
Ps. ex. 3. And God ought to have the glory. The belief 
that we form on this subject is very important ; it is a turning 
point in our character, and proves whether we give the glory 
of our piety to God, or rob him of it, and give it to the sinner. 
We love to sing, 

'Twas the same love that spread the feast 

That sweetly drew us in ; 
Else we had still refused to taste, 

And perished in our sin, 

22. If I had not come and spoken unto them, they 
had not had sin; but now they have no cloak for their 
sin. 

If they would not have had sin, then he need not have 
spoken to them. Therefore it is obvious that denial in scrip- 
ture is used for mitigation. They had not had sin to so great 



418 JOHN— CHAP. XVI. 

a decree. We learn then that all our blessings, mercies and 
favors, if unimproved, increase and aggravate our condemna- 
tion. 

23. He that hateth me hateth my Father also. 

Unitarians then who show their hatred of the Son by reject- 
ing him in his divine character, show equally their hatred to 
God the Father, which fixes and seals their doom. 



CHAPTER XVI. 

Verse 2. They shall put you out of the synagogues: 
yea, the time cometh. that whosoever killeth you will 
think that he doeth God service. 

The Jewish Church, the Church of God, would thus perse- 
cute and excommunicate those for their piety and faith, and do 
it under pretense of piety. Acts xxvi. 9. 

7. Nevertheless I tell you the truth; It is expedient 
for you that I go away. 

One event is made dependent on another, and each one can 
come only in its order. 

9. Of sin, because they believe not on me. 

Not to believe on the Son of God in his true and divine 
character, as the mighty God, the everlasting Father, equal 
with God, and honor him even as they honor the Father, will 
be condemned as unbelievers. Isa. ix. 6. John v. 23 ; 
xvi. 9. 

10. Of righteousness, because I go to my Father, and 
ye see me no more. 

That is in this world after the ascension. 

15. All things that the Father hath are mine. 

The universe is his ; for he created it. Angels are his ; for 
he created them. John i. 3. He had glory with the Father 
before the world was. John xvii. 5. 

24. Hitherto have ye asked nothing in my name. 

It is a peculiarity of the gospel dispensation that worshipers 
approach the throne, through the Mediator, asking in reliance 



JOHN— CHAP. XVII. 419 

upon his righteousness and intercession. This shows that the 
Lord's Prayer was not made for this dispensation, but was 
good in the former. 



CHAPTEK XYII. 

Terse 6. I have manifested thy name unto the men 
which thou gavestme out of the world. 

To manifest God's name was to show all about him pertain- 
ing to salvation, and to reveal it to them, internally working 
it into their hearts and souls by his Holy Spirit. This work 
was wrought in those that the Father had given to the Son out 
of the world, and to no more. He could not give it to any 
more ; for he had no authority. It would be rebellion and 
disobedience to attempt to go beyond bis commission ; for he 
was an obedient Son, doing only the will of his Father. And 
our highest attainment in piety is like submission to God — 
willingness that his will be done, saying with him, Father, not 
my will, but thine be done. 

This is what is taught us. " Verily I say unto you, whoso- 
ever 'shall not receive the kingdom of God as a little child, 
he shall not enter therein." Mark x. 15. 

Now all sinners are to rejoice in this gracious provision of 
salvation for some, and for as many as are given to the Son in 
the eternal covenant of redemption. As the elect do not 
know who they are, they have no more ground to rejoice, and 
strive to enter in, than the non-elect. All stand an equal 
ground in this respect. These are the very terms and condi- 
tions and limitations in which it comes to them. Now who 
among all the sinning world will rejoice to accept it and come? 
The rest must perish justly forever. 

9. I pray for them: I pray not for the world, but 
for them which thou hast given me; for they are thine. 

That the Son did not rebel against the will of the Father is 
here shown. He did not pray for all the world of sinners, nor 
for any more than were given him in the covenant of redemp- 
tion made in eternity before the world was. As many were 
embraced in that covenant as could be consistently with infi- 
nite wisdom and goodness of the Trinity. It was not good 
that any of the fallen angels should be included in it, nor for 
any men who commit the unpardonable sin, nor for any other 



420 JOHN— CHAP. XVII. 

sinners whom the Trinity did not see good to include in it. 
John xviii. 11. 

Now the question arises, if God sees it not good to save 
fallen angels, nor fallen men, who have committed the unpar- 
donable sin, nor all the wicked of our race, will we quarrel 
with him for what his infinite wisdom and goodness lead him 
to do? Will we find fault with him because he is infinitely- 
wise and good? If so, we show that we richly deserve to be 
among those not given to the Son. 

If we cordially acquiesce in the divine sovereignty, wis- 
dom and goodness and come to the mercy seat, as the leper 
came to Jesus saying, Lord if thou wilt, thou canst make me 
clean? he will answer, I will, be thou clean. 

These very truths are revealed to the world to show the 
infinite wisdom and goodness of God, that all who hear may 
have the opportunity of understanding and acquiescing in 
God's divine sovereignty. 

17. Sanctify them through thy truth: thy word is 
truth. 

If poor blinded sinners knew the preciousness and value of 
truth, they would be searching and striving after it, and sitting 
gladly at the feet of any one who could give it to them, as the 
eloquent and noble minded Apollos sat at the feet of Aquila 
and Priscilla, to learn gospel truth, although he was an elo- 
quent preacher, and they were private members. Acts xviii. 
24-26, 

If this wisdom and inquiry after truth were prevalent in 
society, there would not be a hundred sects jarring and con- 
tending about things which they understand not. 

Errorists, fanatics, and heretics are commonly more confident 
and more firmly set in their errors than Christians are in the 
truth. And this when the truth might be easily shown them. 
Prov. xiv. 12. Acts xvii. 11. John vii. 17. Men do not seem 
to care if they are holding soul-destroying heresy, but rush on 
and die in their delusion. 



JOHN— CHAP. XIX. 421 



CHAPTEE XVIII. 

Verse 9. That the saying might be fulfilled, which 
he spake, Of them which thou gavest me have I lost 
none. 

Attention is called to this verse to show that the true inter- 
pretation of verse 12 is, that I have lost none. But the son 
of perdition is lost who was not one of them. 

20. Jesus answered him, I spake openly to the world 
* * * and in secret have I said nothing. 

Nothing different ; nothing that concerns this trial or my 
character. 

36. Jesus answered, My kingdom is not of this world- 

The disciples could partake with actual government of the 
Komans over the Jewish country, without offending against 
any thing that Jesus taught. 

37. Thou sayest that I am a king. 

The translators can hardly be excused for such errors. They 
ought to have said, Thou sayest what I am, i. e., a king. 

He was born to be king of a spiritual kingdom. Luke xvii. 21. 



CHAPTER XIX. 

Verse 11. Jesus answered, Thou couldest have no 
power at all against me, except it were given thee from 
above: therefore he that delivered me unto thee hath 
the greater sin. 

This was their hour, and the power of darkness. Pilate and 
all his hosts of persecutors were in the hands of Jesus to destroy 
them if he would, to hinder or prevent any of their measures. 
But how, then, should the scriptures be fulfilled, that thus it 
must be? Matt. xxvi. 54. 

Pilate had not apprehended Jesus, nor sought him, nor been 
in any way officious in his persecution. But the high priest 
had, with Caiaphas, delivered him to Pilate, and thus were 
guilty of the greater sin. Num. xxxv. 20-25. Deut. xix. 
11, 12. 



422 JOHN— CHAP, XX. 

23. Then the soldiers, when they had crucified Jesus? 
took his garments, and made four parts. 

This was such an exact and circumstantial fulfillment of 
prophecy, that ignorant infidels have said that the predictions 
have been interpolated since the events, which would be utterly- 
impossible, since copies of the scriptures in different languages, 
with the Septuagint, are known to have been so universally 
disseminated over the whole civilized world, as to render this 
interpolation impossible. Some copies might have been altered, 
but it would appear on the face of them.. If copies were falsely 
copied, a hundred manuscripts would betray the fraud. Ps. 
xxii. 16, 18. Also compare Ps. xxii. 1, with Matt xxvii. 46 ; 
and Zech. xii. 10, with John xix. 34 With such evidences 
unbelief is impossible, unless it be obstinate and gratuitous. 
See also Ps. lxix. 4, 21. Isa. vii. 14 ; liii. 3, 4, 5. 



CHAPTER XX. 

Verse 9. For as yet they knew not the scripture, 
that he must rise again from the dead. 

It is remarkable that they should be so dull of apprehension 
as not to know what was so frequently told them by the Lord, 
and what was also revealed in the Old Testament. But they 
were not yet inspired with the spirit of prophecy. Ps. xvi. 9, 
10. Acts xiii. 35, 36. 

23. Whosoever sins ye remit, they are remitted unto 
them. 

Revelation is so given that men must study, search, and dig 
for it, as they dig for gold, and cultivate the earth for bread. 
Neither gold nor bread lies in heaps upon the surface ; we have 
to dig for them. So if we examine we shall easily know what 
is meant by the apostles remitting sin, for they never attempted 
to do it authoritatively and actually, but only ministerially, by 
preaching that remission will be to the penitent, and sin will 
be retained upon the impenitent. And as this only was their 
practice, therefore we can know that this was what they under 
stood this remission to mean. Those who have paidoned sins 
for money in thousands of instances, and then denied it because 
the Reformation of A. D. 1517, frightened them, who had pen- 
etrated deeply into corruption, betraying souls to death, and 



JOHN— CHAP. XXI. ^ 423 

then denying it when Protestant light shone upon them, for- 
getting that all liars shall have their part Rev. xxi. 8. 

The meaning of David is learned with certainty by Solo- 
mon's conduct. 1 Kings ii. 9, compared with verse 36. We 
know that Solomon understood that he must not bring down 
Shimei's hoary head to the grave for that offense which David 
had pardoned. 

In like manner we learn many things with certainty from the 
practice of the apostles, for they were inspired prophets. Inspi- 
ration was given them on purp-se, that they might know tneir 
work in setting up the gospel dispensation. John xiv. 26. 

If the apostles and elders at Jerusalem were taught of God, 
and yet did not know an\ thing about popes and diocesans, then 
we know that they are corruptions. 

30. And many other signs truly did Jesus. 

As many were written as were deemed sufficient to satisfy 
every candid inquirer; where these are not sufficient more 
would not be. 



CHAPTEE XXI. 

Verse 22. Jesus saith unto him. If I will that he 
tarry till I come, what is that to thee? 

If he tarry till I come, not die as martyr, but live till I come 
in the course of nature, that he may die as a natural death. 



ACTS OF THE APOSTLES. 

CHAPTER I. 

Verse 2. Until the day in which he was taken up, 
after that he through the Holy Ghost had given com- 
mandments unto the apostles whom he had chosen. 

After the Lord had risen from the dead he commanded his 
disciples to go and teach all nations, baptizing them in the 
name of the Father, and of the Son, and of the Holy Ghost. 
The three persons in the Godhead seem to be equal, as God, in 
power and glory. This is the first time that the sacrament of 
water baptism is ever named in the scriptures. It was referred 
to or hinted, Isa. Hi. 15, Ezek. xxxvi. 25 ; but in the New 
Testament it is never even hinted or referred to until now. 

It will be difficult for us to assign the reason why it is said, 
through the Holy Ghost. The author of the comments can 
only confess incapacity for such passages as Gen. i. 2. Matt, 
iv. 1; xii. 28. Mark i. 12. Luke iv. 14. John vi. 63. 2 Cor. 
iii. 17. But many other passages are plain, as John iii. 5. Gal. 
iv. 29. 

5. For John truly baptized with water; but ye shall 
be baptized with the Holy Ghost not many days hence. 

They were not yet inspired with the Spirit of prophecy, 
which was poured out upon them on the day of Pentecost. 

It is cause for deep regret that any evangelical denomination 
of Christians should have taught that the word baptize means 
to immerse, when every one knows that as the Spirit is poured 
out upon the disciples there can be no immersion in baptizing 
with the Spirit. Acts ii. 3, 17, 18, 33. 

10. And while they looked steadfastly toward heaven 
as he went up, behold, two men stood by them in white 
apparel. 

Although they were angels from heaven, they were called 
men, because they had the appearance of men. The scripture 
is justified in calling things by the name of what they appear 

(424) 



ACTS— CHAP. V. 425 

to be. Gen. xviii. 1. Josh. x. 13. Judges xiii. 6, 10. More 
easily understood, Josh. x. 12. 

18. Now this man purchased a field with the reward 
of iniquity; and falling headlong, he burst asunder in 
the midst, and all his bowels gushed out. 

This is told before, and is here again alluded to, with the 
addition that when he was cut down he fell headlong, and his 
bowels gushed out. How he purchased the said field was 
shown before. He threw down the money in the temple. 
Matt, xxvii. 5, 6, 7. Judas is said to have purchased a field, 
because the money came by his means that it was purchased 
with. 

It does not appear that the promise that they would be 
endowed with power from on high was realized to them when 
they went to fill the place of Judas ; for it was during the days 
of their prayer-meeting preceding the da} r of Pentecost. And 
why they went about this important work, and did not tarry 
until they were endowed with power from on high, according 
to verse i, we are not informed. Perhaps they were too soon 
in filling the apostolic college, and perhaps Paul is the twelfth 
apostle. 



CHAPTEE V. 

Verse 3 But Peter said, Ananias, why hath Satan 
filled thine heart to lie to the Holy Ghost ? 

And in the next verse he is called God. 

12. And by the hands of the apostles were many 
signs and wonders wrought among the people. 

The Lord wrought many miracles among the people when he 
was with them, and when he departed he endowed his disciples 
with the same power, that the people might understand that he 
was still present with them. This was love and kindness to 
the world in giving them such a continuation of the evidence. 
Acts v. 15, 16. 

24. Now when the high priest and the captain of the 
temple and the chief priests heard these things, they 
doubted of them whereunto this would grow. 

They seem to have been discouraged in making opposition 



426 ACTS— CHAP. VI. 

to the gospel. The evidence attending it was so conclusive, so 
overwhelming, tffat everybody but themselves could see that 
it was true. Depravity is so deep and obstinate in some wicked 
men that the clearest evidence has no power with them. 



CHAPTER VI. 

Verse 3. Wherefore, brethren, look ye out among 
you seven men of honest report, full of the Holy Ghost 
and wisdom, whom we may appoint over this business. 

Where was the pope ? Where was the bishop ? The power 
was in the hands of the apostles and elders. They knew of 
no pope, no bishop. The presbytery or assembly of ministers 
and elders had the power. If they did not know of the pope 
and the bishop, then the Lord had appointed none ; and as 
they were inspired to know their duty, they did know it, and 
so do we know. These seven men were not permanent officers 
of the church. They were appointed in that emergency only 
as temporary trustees of the charitable funds of the church, 
when excessive charity made them sell their houses and lands 
and give all the proceeds to the apostles for a common charity. 
When any one of them died a martyr as Stephen did, they did 
not fill his place by appointing another in his room. 

As they were men full of the Holy Ghost and wisdom, they 
were competent to exhort and pray in public, as occasion might 
require 

But their office to which they were ordained was a secular 
ecclesiastical one, and one beneath the ministerial office. This 
is clear, because the work to which they were ordained was 
one inconsistent with the high and sacred character of the 
ministry. These seven men by their office had to serve out 
provisions for the poor and widows — an office vastly inferior 
to the ministry. This was the business to which they were 
appointed and ordained, the only business. 

If Stephen and Philip at Samaria did other work, as it seems 
they did, for Philip administered baptism, it was not by virtue 
of this office. It was by being full of the Holy Ghost, or by 
indulgence of zealous men in public exercises without author- 
ity, as A polios preached without authority. Acts xviii. 24, 
25; viii. 4. Jer. xxiii. 21, 22. And Stephen, Acts vi. 5, before 
his ordination. 



IT" ' ACTS— CHAP. VIII. 427 

8. And Stephen, full of faith and power, did great 
wonders and miracles among the people. 

Stephen had these endowments while he was only a layman, 
a private member, as all the seven were, and they were 
appointed to their office because they were laymen. If they 
wrought miracles and spake as prophets publicly, it was no 
more than was to be expected and indulged in all ages of the 
church. Stephen did not wait for this ordination before he 
began to do these great wonders and miracles among the 
people. He did thern before he was ordained, and independent 
of it; his faith, and having the Holy Spirit, were a sufficient 
warrant. Even Balaam and King Saul, wicked men, had to 
prophesy under inspiration. Num. xxiii. 4, 5.. 1 Sam. x. 10. 

It does not appear that these seven trustees had any other 
office, or any other ordination, neither did they need any 
other. For if they were prophets and full of the Holy Ghost, 
what more could they want? Jer. xxiii. 21, 22. They must 
have had the highest qualification. What need had they of 
the lower? 

For any thing that appears, evangelist was a work to which 
a man was devoted rather than an office to which he was or- 
dained. The apostles and ministers were all evangelists. 
Philip at Samaria preached the gospel, organized the church, 
baptized, wrought miracles, and did the work of an evangelist, 
and yet Peter and John were sent there to do more than he 
could do. Acts viii. 14, 15, 16. 



CHAPTEE VIII. 

Terse 3. As for Saul, he made havoc of the church. 

Saul of Tarsus, who became Paul the apostle, was a cruel 
and bitter persecutor. He was a Jew, one of the professing 
people of God. He assisted at the martyrdom of Stephen, 
that hol} r man. Nothing b"t his malignant depravity could 
excite this malevolence to these pious and godly men. What 
had he against them? 

4. Therefore they that were scattered abroad went 
every where preaching the word. 

Evangelizing the word as it is in the original. Many of 
them probably were not ministers. But they loved the gospel 
and would declare it. 



428 ACTS— CHAP. VIII. 

20. But Peter said unto him, Thy money perish 
with thee, because thou hast thought that the gift of 
God may be purchased with money. 

What a picture of popery does this present ! It has 
deceived and betrayed millions of poor sinners into the be- 
lief of the corrupt and soul-destroying thought, that sins 
could be pardoned by it for money. And it professes to 
be the Church of God and infallible, while this bold presump- 
tuous error lies against it, and hangs like a millstone about 
its neck to sink its believers to destruction. Nothing is too 
bad for the wicked to profess or to do. 

38. And they went down both into the water, both 
Philip and the eunuch ; and he baptized him. 

It is not said which administered the sacrament of baptism 
to the other. It was not necessary ; for every reader knows 
that it was Philip. 

Although that point is clear enough, yet it is not shown 
how the baptism was administered. This must be learned 
elsewhere, for the word baptize does not show the mode. 

The translators were heedless and culpably negligent in ren- 
dering the preposition eis by the preposition into before water; 
for this rendering is not correct, and doubtless has had great 
influence in deceiving the public. The rendering should 
have been, They went down to the water. In John xx. 4, 
where it is said, That the other disciple outran Peter, and came 
first to the sepulcher, the language is similar, eis to mnemeion. 
Yet it is expressly added that he entered not in. If he came first 
to the sepulcher, and yet entered not into it, then we know, on 
divine authority, that eis does not mean into. Tnis the trans- 
lators should have known and thus avoided the error Besides, 
no one knows whether the water was two ir ches deep or four, 
or whether it was more than a small spring, or a rivulet, and 
insufficient for immersion. 

A similar use of the preposition eis before the noun ship, 
they rendered to the ship, Acts xxi. 38, as they did John xx. 4. 

They made a similar mistake in rendering eh by, out of, in 
the next verse. And they say out of the water, when they 
should nave said, And when they ascended from the water. 
For in Gieenleaf's Greek Lexicon, the first deBnition of ek is 
from. In the fortieth verse they render eis to before Caesarea, 
it therefore means to, else they translate it incorrectly. Acts 
viii. 40. 



ACTS— CHAP. IX. 429 



CHAPTER TX. 

Verse 3. And as be journeyed, he came near Da- 
mascus: and suddenly there shined round about him 
a light from heaven. 

Saul was not seeking light nor truth ; he was obstinately 
pursuing his course of hating the light and rejecting the truth; 
the mercy and grace and kindness of God in Christ came upon 
him to call him to salvation. This light was so unaccountable 
aod so sudden and unexpected, that he and all his attendants 
fell to the earth. 

Then Jesus called to him, Saul, Saul, why persecutest thou 
me ? Mercy had not forgotten him nor forsaken him. Surely 
then the mercy of God must be infinite to come showering 
from heaven upon such a sinner, such a bloody persecutor. 

Surely we ought to have higher and more exalted views of 
that divine goodness and mercy that brings us salvation. It 
is not in all cases that salvation is obtained without seeking. 
But this instance is given to show the tree grace that is in it. 
Isa. Iv. 6 ; lxv. 1. Jer. xxix. 13. Luke xiii. 24. lTim. i. 16. 

This passage also shows that salvation is of the Lord. 
Jonah ii. 9. John vi. 65 ; xv. 5. 

If men are called upon to repent and turn to God, to be 
holy, to believe in Christ, and to be devoted to God, it is be- 
cause these are duties binding on every sinner ; he must do 
them or sin ; he must do them, or be a rebel against God. 
Tuese duties are not required because he has power to do 
them, nor because his efforts will be of any avail ; for they 
will not unless the almighty power and the infinite grace of 
God make them so. But they are required of every sinner, 
because it is his duty to do them, and to be as holy as 
toe angels in heaven ; complete holiness is the duty of every 
fallen creature, whether man or angel. The fall is no excuse. 
It does not justify one. God now commandeth all men every- 
where to repent. Aces xvii. 30. If Christ had not died, and 
if there had been no salvation, it would have been the duty of 
all fallen men and fallen angels to repent and turn to holiness 
and to God ; for sin can never be right. Be ye holy ; for I 
am holy. This is the ground. Lev. xix. 2. No doubt 
blinded and ignorant sinners would bargain with God, and 
would do so and so if he would save them. But God will not 
be nired — will not sell the grace of the Lord Jesus Christ. 
God commands us all to be holy, because he is so. 



430 ACTS— CHAP. X. 

He who would bargain with him, and make conditions with 
him, is in the gall of bitterness and the bond of iniquity. The 
Christian serves God because he loves him, and not for salva- 
tion. All his good works are unworthy of salvation. Nothing 
but Christ accomplishes that, and he must have all the glory 
of it. 

7. And the men which journeyed with him stood 
speechless, hearing a voice, but seeing no man. 

These men who were traveling with Saul were his attend- 
ants, employes. Stood speechless, should have been rendered, 
remained speechless ; for they had fallen to the earth. Acts 
xxvi. 14. They heard the voice of Him that spake to. Saul, 
but they did not see him who spake, nor understand the words ; 
for as the words were spoken in Hebrew, these illiterate men 
who understood only the Greek did not understand them. 
They saw no man, is to be understood as applying only to the 
cause of the voice ; for they saw their company. What is 
meant is not always said, but left for interpretation. 

23. And after that many days were fulfilled, the 
Jews took counsel to kill him. 

But this they could not do, for although they were free 
agents, they could notaccomplishali tneir purposes ; none but 
Omnipotence can do that. Acts xxiii. 21 ; xxvi, 17. James 
iv. 15. 



CHAPTEE X. 

5. And now send men to Joppa, and call for one 
Simon, whose surname is Peter. 

The angel could have told him the things he need to know. 
But in the divine economy, a minister of the gospel must do 
it ; to them the work of preaching the gospel had been assigned. 
They must have the pleasure of doing the work. 

Cornelius knew the truth ; for an angel of God had told him. 
And Peter knew the truth ; for he had visions and revelations 
from God. How kind was God to thus give them to know 
about divine things ! Acts x. 33. 

45. And they of the circumcision which believed 
were astonished, as many as came with Peter, because 



ACTS— CHAP. XIII. 431 

that on the Gentiles also was poured out the gift of the 
Holy Ghost. 

The baptism of the Spirit, then, was not by immersion, but 
by pouring down upon them. 



CHAPTER XII. 

Yerse 4. And when he had apprehended him, he put 
him in prison, and delivered him to four quaternions 
of soldiers to keep him ; intending after Easter to 
bring him forth to the people. 

This feast called Easter was the Jewish passover, called 
Pascha, in the original, and should not have been called Easter, 
giving countenance to the superstitions of the man of sin. 



CHAPTEE XIII. 

Verse 8. But Elymas the sorcerer (for so is his name 
by interpretation) withstood them, seeking to turn 
away the deputy from the faith. 

Why did he wish to prevent the deputy, or any poor sinner, 
from receiving the gospel of salvation ? What did he know 
against it ? Like other unbelievers, he knew nothing. Their 
opposition is all ignorance and unbelief. But he soon began 
to know. When he was smitten with blindness, and sought for 
some one to lead him by the hand, he then knew. So all unbe- 
lievers will know; for the day is coming when the light of 
truth will burst upon them. But it may be when it is too 
late. 

34 And as concerning that he raised him up from 
the dead, now no more to return to corruption, he said 
on this wise, I will give you the sure mercies of David. 

The sure mercies of David were not like those of Saul, which 
were taken away, for the mercies of David were to continue to 
his house forever. They are being fulfilled to-day, as Christ, 
his Son, is occupying his throne. 1 Sam. xv. 11. 2 Sam. vii. 
15, 16. 2 Kings viii. 19. 2 Sam. vii. 13-16. 



432 ACTS— CHAP. 'XV. 

48. And when the Gentiles heard this, they were 
glad, and glorified the word of the Lord: and as many 
as were ordained to eternal life believed. 

Ps. iii. 8; xxxvii. 39. John vi. 65; xv. 5; xvii. 2. Ps. 
xxxvii. 39 ; ex. 3. 

As salvation is of grace — is a free gift of grace to the un- 
worthy, and is by the power of the Divine Spirit, there is 
nothing startling nor paradoxical in this passage; every word 
of it is analogical and orthodox. Rom. viii. 28-30. 



CHAPTEK XIY. 

Terse 14. "Which when the apostles, Barnabas and 
Paul, heard of, they rent their clothes, and ran in 
among the people, crying out. 

The honesty, fidelity, and purity of these ministers of the 
gospel appears with illustrious brightness in this refusal of 
honors that were due only to God. 

22. Confirming the souls of the disciples. 

This was by exhorting and encouraging to constancy, perse- 
verance, and steadfastness, in the duties of practical piety. It 
was not an ordinance, nor a sacrament, nor even a ceremony; 
it was an exhortation only. 

Those who teach the observance of Easter, Christmas, Ascen- 
sion, and other days of observance in the church, which the Lord 
hath not taught, show that they teach another gospel, and will 
get their reward. Gal. iv. 10, 11. Acts xv. 24. Gal. i. 8, 9. 



CHAPTER XY. 

Verse 1. And certain men which came down from 
Judea taught the brethren, and said, Except ye be 
circumcised after the manner of Moses, ye can not be 
saved. 

They were not authorized to teach this necessity of circum- 
cision. Why did not they wait for instructions? To teach 
what God has not authorized is to teach a false and corrupt 
doctrine, and bring guilt upon their own heads. 



ACTS— CHAP. XV. 433 

2. When therefore Paul and Barnabas had no small 
dissension and disputation with them, they determined 
that Paul and Barnabas, and certain other of them, 
should go up to Jerusalem unto the apostles and elders 
about this question. 

This was right; for when we have any doubt about doctrine 
or duty, we ought not to remain in doubt, but take effectual 
measures to get right. This measure was the effectual one, 
for the apostles of Jerusalem knew what the Lord had taught 
on this and on all other subjects. 

And when the brethren came together at Jerusalem, they 
soon settled the question, and affirmed that they gave no such 
commandment. This was conclusive ; for what they were not 
inspired to teach was only false and corrupt teaching — was not 
from God. What weak fanatics taught about Christmas and 
Easter, bishops and popes, which God had not taught, was 
only false doctrine, another gospel, and would bring upon 
them who taught it the curse that is written. Deut. iv. 2 ; xii. 
32, Jer. xxiii. 21-28. Kev. xxii. 18, 19. 

Heretics who disregard the real nature of the gospel are not 
imbued with evangelical religion (have not the kingdom of 
God within them — Luke xvii. 21) want a substitute for it ; 
something in the room of it to amuse, divert and take up the 
attention of their members, that they may feel satisfied with 
their teachers while they are zealously pursuing a false relig- 
ion. Hence the zeal for rituals, and any thing that is really 
worthless, 

6. And the apostles and elders came together for to 
consider of this matter. 

The gospel was a positive institution. It was no imaginary 
or conjectural matter. Men might not teach any thing they 
liked, but what God commanded. What they could not show 
a " thus saith the Lord " for, was of no account, but was heresy 
and corruption. So truth may be easily known. Isa. viii. 20. 
And the friends of truth may be known. 

24. Forasmuch as we have heard, that certain which 
went out from us have troubled you with words, sub- 
verting your souls, saying, Ye must be circumcised, 
and keep the law; to whom we gave no such com- 
mandment. 

This settled the question. If the apostles and brethren at 
Jerusalem, who had committed to them the work of organizing 



434: ACTS— CHAP. XVI. 

the church under the gospel dispensation, and had all instruc- 
tion needed. John xiv. 26. Now, where is the command to 
appoint a pope ? or a diocesan ? or to immerse in baptism ? or 
make a ceremony of confirmation ? If impudent men, who 
make scripture for themselves, or wrest those which God has 
made, have to give account for their presumption, then many 
Pharisees will be sadly disappointed at last. Matt. vii. 23. 



CHAPTEB XVI. 

Verse 2. Which was well reported of. 

Timothy was well reported of. 

3. Him would Paul have to go forth with him ; and 
took and circumcised him because of the Jews which 
were in those quarters : for they knew all that his 
father was a Greek. 

By traveling with the apostle, Timothy could study with 
him. 

7. After they were come to Mysia, they assayed to 
go into Bithynia: but the Spirit suffered them not. 

Why they were not allowed to go into Babylon we are not 
informed. The Lord in a similar manner instructed the twelve 
on a certain mission not to enter any city of the Samaritans, 
but go rather to the lost sheep of the house of Israel. Matt. 
x. 5. The Lord knows who are his, and whom his grace is 
designed for. But as we do not know, we are all alike bound 
to use all the means with all diligence. Eccl. xi. 6. No man 
can foresee how his race or his enterprise will result, there- 
fore he makes the greater exertion. If he will not do so in 
spiritual things he proves his hypocrisy. 

14. And a certain woman named Lydia, a seller of 
purple, of the city of Thyatira, which worshiped God, 
heard us: whose heart the Lord opened, that she 
attended unto the things which were spoken of Paul. 

If the Spirit had not thus opened her heart, it would have 
remained shut against Christ, agreeing with Acts xiii. 48. 

19. And when her masters saw that the hope of their 
gains was gone, they caught Paul and Silas, and threw 
them into the market-place unto the rulers. 



AJTS— CHAP. XVII. 435 

jT-MS snows these persecutors to disadvantage — placing them 
in a dilemma. If the apostfe had not done this miracle, then 
he had not injured her masters, and they had nothing to com- 
plain of. If he had done it, it showed the power of God, and 
claimed their respect. But we need not look for reason or good 
sense from wicked men. 

25, 26. And at midnight Paul and Silas prayed, and 
sang praises to God: and the prisoners heard them. 
And suddenly there was a great earthquake. 

Another astounding miracle. Surely these wicked men 
could see and know that they were fighting against God, and 
could not succeed, but must fall in the end. 

31. And they said, Believe on the Lord Jesus Christ, 
and thou shalt be saved, and thy house. 

The gracious promise of God includes a believer's house or 
family of children. The promise was to Abraham. " And I 
will establish my covenant between me and thee and thy seed 
after thee in their generations, for an everlasting covenant, to 
be a God unto thee and to thy seed after thee." Gen. xvii. 7. 
This covenant God keeps and fulfills. Abraham was to put the 
seal of circumcision upon his children and upon his servants, 
and this secured the covenant and its blessings upon both him, 
his children, and his servants, as we put the seal of baptism 
upon our households. 



CHAPTBE XVII. 

Verse 11. These were more noble than those in 
Thessalonica, in that they received the word with all 
readiness of mind, and searched the Scriptures daily, 
whether tbose things were so. 

Men are not required to believe without evidence. God has 
by miracles and fulfilled prophecies given abundance of evi- 
dence of the truth of revelation, so that the searcher after 
truth may know with absolute certainty the truth of his reve- 
lation. The scriptures they searched were those of the Old 
Testament. The New Testament was not yet written. 

23. For as I passed by, and bebeld your devotions? 



436 ACTS— CHAP. XVIII. 

I found an altar with this inscription, TO THE UN- 
KNOWN GOD. Whom therefore ye ignorantly wor- 
ship, him declare I unto you. 

As wicked men do not wish nor intend to do right, they 
willingly follow unknown gods as papists set up images or 
idols ; for they have no fear of gods which they have made 
themselves from wood, silver, gold or from the consecrated 
wafer. Such gods they are fond of; for they are not worthy 
of anv fear or reverence. 



CHAPTEE XVIII. 

Verse 10. For I am with thee, and no man shall set 
on thee to hurt thee : for I have much people in this 
city. 

. Much people, many elected to hecome believers. This 
promise of protection was a great comfort and support to the 
apostle in his Christian warfare among his violent persecutors. 
Such a promise was given to the prophet Jeremiah, chap. i. 8. 

24. And a certain Jew named Apollos, born at Alex- 
andria, an eloquent man, and mighty in the scriptures, 
came to Ephesus. 

This man was instructed in the way of the Lord, and being 
fervent in spirit, he spake and taught diligently the things of 
the Lord, knowing only the baptism of John. 

Apollos was not taught in the gospel. He was ignorant of 
it, knowing only what John the Baptist had taught. It seems 
mysterious that this public preacher, not ordained, but a self- 
devoted voluntary preacher, should have remained in that 
region twenty-three years after the resurrection of Christ 
without learning any thing of Christ beyond what John the 
Baptist had taught. But as a believing Jew he could be a 
godly man. He seems to have been an acceptable preacher 
among the Christian brethren ; for Aquila and Priscilla who 
had been with Paul, on finding Apollos, had instructed him 
in the gospel, which instruction he willingly received ; for he 
was open to conviction, and willing to receive truth from any 
quarter. Although he was not an authorized preacher of the 
gospel, yet his labors were blessed, because he was sincere in 
advocating the truth, according to Jeremiah xxiii. 21, 22. It 
also agrees with what the Lord said to his disciples. Mark 
38. 39, 40. 



ACTS— CHAP. XX. 437 



CHAPTEE XIX. 

Yerse 2. He said unto them, Have ye received the 
Holy Ghost since you believed? And they said unto 
him. We have not so much as heard whether there be 
any Holy Ghost. 

These disciples seem to have been like Apollos, rot initiated 
fully into the gospel scheme. They had received John's bap- 
tism, which bound them to receive and believe on Christ when 
opportunity offered. But they had not heard of the miracu- 
lous outpouring of the Holy Spirit at Pentecost, and on other 
occasions. As receiving John's baptism did not make them 
disciples of Christ, it being unto repentance, and only pre- 
liminary, and not a gospel ordinance, not being in the name of 
the Trinity, it was of no account ; and therefore the apostle 
baptized them with gospel baptism, in the name of the Father, 
the Son, and the Holy Ghost. This is called baptizing them 
in the name of the Lord Jesus, or by the authority of the 
Lord Jesus, giving them that baptism which he commanded. 
Matt, xxviii. 19. 

13. Then certain of the vagabond Jews, exorcists, 
took upon them to call over them which had evil 
spirits the name of the Lord Jesus, saying, We adjure 
you by Jesus whom Paul preacheth. 

The evil spirits did not know the commission of these seven, 
did not acknowledge it, nor regard it. They only got shame and 
disgrace by meddling with things about which they were, 
ignorant. The inspired teachers knew their office and per- 
formed it. 



CHAPTER XX. 

Verse 17. And from Miletus he sent to Ephesus, 
and called the elders of the church. 

Ephesus lay on the east side of the iEgean Sea, about 
eighteen miles north of Miletus. Paul had determined to pass 
by it without stopping on his way down to Miletus. As he 
wished to see the ministers, or the preaching elders of Ephe- 
sus, he sent for them to come to him. And they came. As 
here were a number of these ministerial brethren there, and 



438 ACTS— CHAP. XXIII. 

as the apostle sends for them only, and says nothing about 
any diocesan or bishop over them, they had none. 

28. Take heed therefore unto yourselves, and to all 
the flock, over the which the Holy Ghost hath made 
you overseers, to feed the church of God, which he hath 
purchased with his own blood. 

Much instruction lies before us in this passage. These 
elders, ministers or presbyters had the care and government of 
the church committed to them by the Holy Ghost. This 
presbyterial government then was of divine authority. The 
language of the apostle is, over the which the Holy Ghost 
hath made you Episcopous, bishops. If the translators had 
been faithful they would have said, made you bishops ; then 
common readers would have understood, that the government 
of the church was committed to the presbytery, and not to 
a higher order of bishops over them. 

Then as the church of God was purchased with his own 
blood, then by divine authority we know that the blood of 
Christ was that blood : the body of Christ was the body of 
God, was the human nature joined to the divine in one person. 



CHAPTEE XXII. 

Verse 9. And they that were with me saw indeed 
the light, and were afraid; but they heard not the 
voice of him that spake to me. 

They did not understand the words, for they were spoken 
in Hebrew, and their language was the Greek. The original, 
akouo, signifies to understand, to receive, consent to, as well as 
to hear with the ear. John ix. 27. 



CHAPTEE XXIII. 

Verse 12. And when it was day, certain of the 
Jews banded together, and bound themselves under a 
curse, saying that they would neither eat nor drink 
till they had killed Paul. 

Now we have God's word on one side to deliver Paul, and 



ACTS— CHAP. XXVI. 439 

the Jews' oath on the other to destroy him. But the Lord's 
word prevailed, and they were ashamed. Such events make 
some men question whether man is a free agent. If free 
agency requires that man can do whatever he will, then he is 
not a free agent. But it does not concede power to the crea- 
ture to do all his will ; this is the divine prerogative only. 
Men who contend in races, trials of strength, and at games, 
can not all win ; it would be against nature. They can not do 
all they will. 



CHAPTEE XXYI. 

Yerse 26. For the king knoweth of these things, 
before whom also I speak freely: for I am persuaded 
that none of these things are hidden from him; for 
this thing was not done in a corner. 

The history and life of Christ, . and the miracles attending 
the introduction of the gospel dispensation, were of such a na- 
ture, and of such public interest, and of such publicity, and 
so connected with the civil government, that they had to be 
known. Men of intelligence and conversant with public 
affairs could not be ignorant of them. Both Festus and 
Agrippa did know about them, and felt their credibility. 
Their consciences were on the side of the gospel, but their 
hearts, like the hearts of all sinners, were against it, were 
enmity against God ; not subject to the law of God, neither 
can be, till God by his omnipotent power breaks that enmity 
and converts it to willingness. 



THE EPISTLE OF PAUL TO THE 
ROMANS. 

CHAPTER I. 

Verse 3. Concerning his son Jesus Christ our Lord, 
which was made of the seed of David according to the 
flesh. 

Jesus Christ was a descendant of David, as had been fore- 
told bj the prophets. And he was the Son of God. It is not 
easy to tell why this appellation should be given to one 
person of the Godhead ; for it can not refer to propagation, 
derivation, emanation, nor to any thing that infers change in 
his essence or being, because he is without variableness or 
shadow of change in his essential being. A change is con- 
sistent in his being united to human nature to constitute him 
the Messiah, and a change is supposable in the death of that 
human nature, leaving the divine nature unchanged. Each of 
the three persons of the Godhead has the same attributes, the 
same infinite perfections ; no one can be the offspring of 
another : they are coequal and coeternal. 

There appears to have been a conventional arrangement 
between the parties assigning to each person his part in the 
kingdom of grace among lost men. One to be denominated 
the Father to take precedence ; one to be denominated Son to 
be in subjection, create all things, make the atonement for sin, 
in the person of the man Jesus, to have all executive manage- 
ment j in the kingdom of grace ; and one to be denominated 
Comforter, which was to be the Inspirer of the prophets, and 
the Sanctifler of sinners, and all under the executive manage- 
ment of the Son. And all this executive management of the 
Son is under the paternal direction of the Father and admin- 
istered by Ihe Son, with the concurrence of the Holy Ghost; 
each person concurring by consent, if not actively and offi- 
cially in every measure and in every event. Matt, xxviii. 18. 
John v. 22. And this conventional assignment of parts to 
each is apparent again in the fact that when the kingdom is 
consummated, all these distributed official functions are to 



ROMANS— CHAP. I. 441 

cease, as no longer necessary, except that each one will be 
recognized as glorious for the part he has performed in estab- 
lishing the kingdom of grace, and all is to be given up again 
to the general Godhead. 1 Cor. xv. 24. 

4. And declared to be the Son of God with power, 
according to the spirit of holiness, by the resurrection 
from the dead. 

Here it is distinctly stated that one ground or evidence of 
his Sonship is his resurrection from the dead. 

The Sonship of the second person in the Godhead is not 
what the word signifies in its natural use among men, which 
is human offspring. The resurrection is an acknowledgment 
of the fact of his filial relation to the Father without showing 
the origin or mode of it. 

Adam is called the son of God by creation. But this affords 
us no help, for God produced Adam's existence. 

Probably we can get nothing more satisfactory than the con- 
vention before stated is equivalent to adoption, and includes it. 
It is also expressly stated that he should be called the Son of 
the Highest. Luke i. 32. And there is a reason or ground 
assigned for such an appellative, viz : his miraculous concep- 
tion. Luke i. 35. But this probably means that the union of 
the divine nature with the human nature was that ground. 

5. By whom we have received grace and apostleship, 
for obedience to the faith among all nations, for his 
name. 

In many parallel passages this abolition of the middle wall 
of partition between Jews and Gentiles is called saving all men. 
And Arminians seem anxious to give it a construction that falsi- 
fies it and makes revelation a falsehood ; for salvation never em- 
braced all the Jews under their own dispensation, for they were 
not all Israel that were of Israel. Kom. ix. 6. Salvation never 
was intended for those who committed the unpardonable sin ; 
nor for those who sinned willfully after coming to the knowl- 
edge of the truth ; nor for liars ; nor for those who remained 
impenitent to the last ; nor for any of the non-elect. Jer. vii. 
16; xi. 14. Kom. ix. 17, 18. Isa. xxvii. 11. 

He who loves to wrest the scriptures, and so to interpret them 
as to make them false, proves the spirit of antichrist. 

In this passage the language is, "among all nations," which 
shows how parallel passages are to be interpreted. 

So in Rev. v. 9, it is also, " out of every kindred and tongue, 
and people," i. e. } some out of each. Prov. xvi. 1-4. 



442 ROMANS— CHAP. II. 

6. Among whom are ye also the called of Jesus 
Christ. 

Eora. viii. 28, 29. 

7. To all that be in Eome, beloved of God, called to 
be saints: Grace »to you, and peace, from God our 
Father and the Lord Jesus Christ. 

All in Rome who were beloved of God and called to be 
saints. 

13. Now I would not have you ignorant, brethren, 
that oftentimes I purposed to come unto you, (but was 
let hitherto,) that I might have some fruit among you 
also, even as among other Gentiles. 

I purposed to come unto you, that I might have some fruit 
among you ; but I was let, that is, hindered hitherto ; let means 
hindered. 

18. For the wrath of God is revealed from heaven 
against all ungodliness and unrighteousness of men, 
who hold the truth in unrighteousness. 

To hold the truth — believe the true doctrines of revelation, 
is not sufficient to salvation without a penitent, holy life. James 
therefore taught a very important doctrine when he taught that 
faith would not save an impenitent wicked man, who had faith 
like Balaam, for without holiness no man shall see the Lord 
in peace. Heb. xii. 14. 



CHAPTEK II. 

Verse 4. Or despisest thou the riches of his good- 
ness and forbearance and long-suffering; not knowing 
that the goodness of God leadeth thee to repentance? 

Every sinner is under infinite obligation every day to repent 
of sin and to turn from it. But the greater the goodness of his 
providence to us, the greater and stronger is our obligation. 

11. For there is no respect of persons with God. 

We should be careful to study the divine word, and to receive 
it in meekness and fear. God makes a great many differences 
in mankind. Some are born cripples, some are born deformed, 
some are born deaf, and some without sight ; some are born dead, 



ROMANS— CHAP. II. 443 

some live an hour, a day, a week, a year, some to a hundred 
years ; some are sickly all their lives, and some are healthy ; 
and yet it is true that there is no respect of persons with God ; 
for although he makes many differences between them, he does 
not do it on account of respect for their persons, but great rea- 
sons of another character. He has holy and wise purposes, 
just, wise reasons, for all these great differences. He had 
respect to Abel and bis offering, but to Cain and his offering he 
had not respect. But there is no contradiction in this, for it 
was not out of respect for Abel's person that he had that respect, 
but it was for his piety, his faith, of which Cain was destitute. 

12. For as many as have sinned without law shall also 
perish without law; and as many as have sinned in the 
law shall be judged by the law. 

If a man liv ed where the scriptures were not known, and lived 
an ungodly and wicked life, he should perish without law, i. e., 
perish without applying the rules of the scriptures to him. He 
would be judged by the light of nature. Eom. i. 20. As many 
as live under the law, and live impenitent, ungodly, wicked lives, 
shall perish by that law which they transgress. 

14. For when the Gentiles, which have not the law, 
do by nature the things contained in the law, these, 
having not the law, are a law unto themselves. 

If any man, ignorant of revelation, should, from moral prin- 
ciples, live a moral life, he would act a noble and honorable 
part so far, and would not be blamed for sins he did not com- 
mit. His moral life would be a great advantage to him in his 
society. But a moral life will save no lost sinner — nothing but 
regeneration, repentance and Christ can save a lost soul. But 
if a soul, ignorant of revelation, should have the repentance, 
holiness and piety of a Christian, he would, we may suppose, 
be thrown in the way to hear the gospel and be saved, as was 
Cornelius. Acts x. 5. It is easy for God in his providence to 
bring Philip to the eunuch, and Peter to Cornelius. And he 
will do it, if there is a pious soul that needs it, as the above 
instances show. Acts viii. 29. 

It is rare that such cases occur. But if they do, they will 
be provided for ; for piety is too precious to be lost. Eom. ii. 
26, 27. 

27. And shall not uncircumcision which is by nature, 
if it fulfill the law, judge thee, who by the letter and cir- 
cumcision dost transgress the law ? 



444 KOMANS— CHAP. III. 

True piety in the soul is better than outward ceremonial and 
formal religion. 

28. For he is not a Jew, which is one outwardly; 
neither is that circumcision, which is outward in the 
flesh. 

The meaning is not here expressed. What made any man a 
Jew was his paternity — his descent from Abraham ; and the 
circumcision which God commanded Abraham to practice was 
that which was outward in the flesh, as every man knows. 
But now, since the gospel dispensation had taken the place of 
the law, a Jew with his circumcision only is of no account, if 
this is all his religion. The passage, therefore, teaches, "He is 
not a Jew, which is one outwardly only ; neither is that cir- 
cumcision, which only is outward in the flesh ; for neither of 
them is of any account for acceptance with God under the gos- 
pel dispensation. " Many such passages require the supply of 
the word only. 2 Cor. iv. 18. 1 Tim. v. 23. 1 Cor. i. 17. 
Kom. xi. 11. Have they stumbled, that they should fall only? 
and not that salvation might be gained for the Gentiles ? John 
ix. 3 ; i. 13 ; iv. 21, 42. He would be a Jew to no good pur- 
pose who was only a Jew outwardly. But he who was one 
inwardly would be one to salvation ; one who was in heart and 
soul all that the Jewish dispensation signified and intended, j 



CHAPTEE III. 

Verse 5. But if our unrighteousness commend the 
righteousness of God, what shall we say ? Is God 
unrighteous who taketh vengeance? I speak as a 
man. 

A mere carnal man might have such impious, caviling and 
vain thoughts. 

8. And not rather, as we be slanderously reported, 
and as some affirm that we say, Let us do evil, that 
good may come? whose damnation is just. 

Some whose enmity to the doctrines of grace made them reck- 
less and licentious, construed the Christian doctrine, that God 
overrules sin, so as'to bring good out of the evil, to be the same 
as a willingness to do evil, that God may bring him good out 
of it. But this was far from being the disposition of pious men. 



ROMANS— CHAP. -III. 445 

If any man harbored such a belief, his eternal destruction would 
be the consequence. 

9. What then? are we better than they? No, in no 
wise: for we have before proved both Jews and Gen- 
tiles, that they are all under sin. 

That is, by nature they are all carnal, wicked, depraved, and 
all under condemnation. All who are unregenerate, are under 
condemnation, Gal. iii. 22 ; which was written two years before 
the Epistle to the Romans. John iii. 18, 36. 

10. As it is written, There is none righteous, no, not 
one. 

Since the fall of Adam all men are wicked, depraved, lost* 
There is not one of the human family that is not so lost and 
condemned, except the Lord Jesus Christ, who being conceived 
in a miraculous manner by the power of the Holy, was exempt 
from any pollutions, or any inherent depravity from his mother, 
who was as depraved in heart and soul as other women. 

20. Therefore by the deeds of the law there shall no 
flesh be justified. 

No one of the human family, of the lost race of Adam, is 
saved by his works, or the merit of his owri righteousness, be- 
cause they are all wicked, all defiled with sin, and can not be 
justified by the Holy One. All would have been lost if Christ 
had not come and wrought redemption for sinners. 

21. But now the righteousness of God without the 
law is manifested, being witnessed by the law and the 
prophets. 

The righteousness which saves men is the righteousness of Godi 
without any works of the law performed on the sinner's part. 
We can understand how Paul was completely accepted in Christ 
and justified without any works, being arrested by Jesus, par- 
doned and as completely saved as if he had never committed a 
sin. The righteousness of Christ is entirely sufficient, for it is 
the righteousness of God. The moment faith receives it, and 
relies alone on it, his crimson guilt is washed away, and he 
becomes as white as snow or as wool. And there is no differ- 
ence in this respect; he that believeth is justified from all 
things, as he could not be by the law of Moses. 

27. Where is boasting then? 

Nowhere. Ail must lay their hand upon their mouth. All 
the saved are justified freely and only by grace in Jesus Christ. 



446 ROMANS— CHAP. IV. 

31. Do we then make void the law through faith? 
God forbid: yea, we establish the law. 

The obedience and sufferings of Christ made a brighter dis- 
play of divine j ustice, and of God's regard for the law which man 
had violated, than anything else could have made, even if all 
the lost race of man had perished forever in that lake prepared 
for the devil and his angels. If all mankind had thus suffered 
eternal punishment, it would have been the suffering of the 
wicked ; and wrath upon them would not shine with such lus- 
ter as that wrath and justice do that are inflicted upon his obe- 
dient Son, whom he loved. 



CHAPTER IV. 

Verse 15. Because the law worketh wrath: for where 
no law is, there is no transgression. 

If no law had been given to Adam and Eve against eating 
any fruit in the garden, there would have been no sin in eating 
of any. But when the law had been given and violated, and 
the race had become depraved, and every imagination of he 
thoughts of the heart were only evil continually, then that law 
was continually working wrath. 

16. Therefore it is of faith, that it might be by grace; 
to the end the promise might be sure to all the seed; 
not to that only which is of the law, but to that also 
which is of the faith of Abraham; who is the father of 
us all. 

Salvation is not placed upon any sandy foundation — upon 
any precarious ground. But is put upon a solid and substan- 
tial foundation, so that the promise is sure — infallible to all the 
heirs. Every one of the heirs given to Christ he has redeemed, 
and every one of them shall certainly come to him, and then 
as certainly be kept bv the power of God through faith unto 
salvation. John vi. 37. Kom. viii. 28, 29, 30, 31, 38, 39. 1 
Pet.i. v. No one will fail ; not one fail of his crown. 2 Tim. 
ii. 19. 






KOMANS— CHAP. V. 447 



CHAPTBE V. 

Verse 8. But God commendeth his love toward us 
in that, while we were yet sinners, Christ died for us' 

Being wise above what is written, and presumptuously add- 
ing to revelation in disobedience to God, Deut. iv. 2 ; xii. 32, is 
the cause of the confusion in which we involve revelation. 
Death was the penalty annexed to the transgression of the law 
of Paradise, and the only penalty. If we would know further 
what death was meant, we may inquire what deatri our Surety 
suffered when he suffered the penalty for us; the only answer 
is, it was the death he suffered on the cross, which was a tem- 
poral death — a sacrificial temporal death. This was the death 
that procured salvation for sinners, because it was the penalty; 
nothing but the penalty could make an atonement for the sin- 
ner; nothing but the penalty could discharge the guilt of the 
sinner. If our Surety did not suffer it, then we are not dis- 
charged. But revelation is express. He did suffer it ; we are 
discharged. All questions are settled. Christ died for us. 

What a thankless — what a sacrilegious business does he d o 
who makes it something efse which the Surety did not endure ! 
The penalty annexed to the transgression by the divine word was 
death ; and the same divine word says: Christ died for us, and de- 
livered us or redeemed us from the curse of the law being made 
a curse for us. Gal. iii. 13. If the Surety did not endure the 
penalty, how was he made a curse for us? See comment on Gen. 
ii. 17. 

9. Much more then, being now justified by his blood, 
we shall be saved from wrath through him. 

How could his blood procure our justification, if it were not 
his death blood — his sacrificial death — his bloody death? As 
it is written, " Without the shedding of blood there is no remis- 
sion. " Heb. ix. 22. 

The infinitely wise and holy Lawgiver knew what the Surety 
would have to endure, and knew what to put into the penalty, 
and put just that into the penalty. Gen. ii. 17. He did not put 
into the penalty something which the Surety could not suffer, 
and thus improvidently make an atonement impossible. There- 
fore much more being now justified by his blood, we shall be 
saved from wrath through him ; we are redeemed from the curse 
of the law. 

The law is satisfied if the exact literal penalty is inflicted. 
It can ask no more. It is fulfilled. It is finished. John xix. 30. 



448 ROMANS— OHaP. V. 

10. For if, when we were enemies, we were reconciled 
to God by the death of his Son ; much more, being recon- 
ciled, we shall be saved by his life. 

The inspired writer, in repeating this subject, has nothing to 
add to this sacrificial death — this bloody death — as constituting 
the atonement. If there were anything else belonging to it, he 
would have given some hint of it, in making this repeated men- 
tion of it. 

19. For as by one man's disobedience many were made 
sinners, so by the obedience of one shall many be made 
righteous. 

The obedience of One was obedience to death. And being 
found in fashion as a man, he became obedient unto death, even 
the death of the cross. This is what the scriptures teach us made 
the atonement. The Surety took our place as a man, that he 
might have our sin imputed to him, and suffer that death that 
was the penalty of transgressing it. Phil. ii. 8. 

21. That as sin hath reigned unto death, even so 
might grace reign through righteousness unto eternal 
life by Jesus Christ our Lord. 

Sin has reigned unto the death of the whole human race, even 
so through grace by Christ suffering the penalty for us, dying 
in our stead as our Surety, we shall all hear his voice calling us 
up from our graves to get the victory over death and the grave, 
to reign with him in eternal life, and die no more. 

If this be simply the statement of revelation upon this sub- 
ject, it should be our statement, just simply our statement. We 
need not encumber it with any other perplexities with which 
divine wisdom has not encumbered it. 1 Cor. xv. 22. John 
xi, 25. Rom. vi. 23. Our Surety, by taking our place under 
the law, and enduring the penalty for us, has wrought out a 
righteousness for us that purchases and secures for us eternal 
life. 

He being man as well as Jehovah in the person of the media- 
tor, gave infinite merit and value to his obedience unto death, 
so that its infinite value was all that law and justice could 
demand. 



ROMANS— CHAP. VI. 449 



CHAPTEE VI. 

Verse 1. What shall we say then? Shall we con- 
tinue in sin, that grace may abound? 

In the ravings of fanatics after errors and follies, the phases 
of Antinomianism have appeared to the dishonor and perplexity 
of saints. If it be true that the greater glory of divine grace 
will shine in the salvation of the greater sinners, it will always 
be contrary to holiness to willfully indulge in sin, or do evil 
that good may result; for if we Late sin, if it be evil and hate- 
ful to us, we can not consistently indulge it from any consider- 
ation. God forbids it. If therefore we do indulge it that 
greater glory may redound to divine grace for the pardon of it, 
we act on false principles ; for it will not be pardoned, and 
therefore that greater glory will not be realized. Kom. iii. 8. 
To act on such a principle is contrary to Christian piety, con- 
trary to holiness. 

3. Know ye not, that so many of us as were baptized 
into Jesus Christ were baptized into his death ? 

From this object of baptism the apostle draws the logical 
conclusion, that we, having been baptized into Christ's death, 
are dead to sin and can not do evil that grace may abound. 
Passing from one chapter to another often continues the same 
subject. It is so here. This chapter begins in the middle of 
the subject. There is here no reference to water baptism. 
The subject of discussion is holiness of life. The baptism 
into Jesus Christ is baptism of the Holy Spirit, and that not 
with miraculous gifts, but sanctification or regeneration. No 
other baptism but this inserts us into Christ, the head of all 
the members of his body. If we are in him, then we are in 
his death, and all the benefits of it. We are in his death, in 
his crucifixion, in his burial, and in all his work of humilia- 
tion which he performed as our substitute. It is all ours, be- 
cause it was done by him for us, in our place as our substitute. 

Simon, the sorcerer of Samaria, had none of it, although he 
was baptized by Philip. For baptism did not confer any of 
these blessings and graces, nothing but faith secured them. 
And as this burying with Christ, this spiritual baptism, secured 
regeneration and faith, it secured Christ with all redemption. 
Some fanatical persons have supposed two things here which 
are not warranted, viz : That water baptism is here referred to, 
and that immersion was the mode of it, neither of which has 
any support in scripture. Both are mere assumptions — ground- 



450 KOMANS— CHAP. VI. 

less assumptions and additions to revelation, and incur the 
curse of those who add to revelation. Deut. iv. 2 ; xii, 32. 
Kev. xxii. 18, 

Where is it written that God commanded gospel baptism to 
be administered by immersion ? And where is it written that 
one in the days of the apostles was immersed in baptism ? 
Well, then, if there be for it neither precept nor example, it 
exhibits no small amount of impudence to assert it. Col ii. 12. 
This witness is true. " Wherefore rebuke them sharply, that 
they may be sound in the faith." Tit. i. 13, 

5, 6. For if we have been planted together in the like- 
ness of his death, we shall be also in the likeness of 
his resurrection. Knowing this, that our old man is 
crucified with him, Hiat the body of sin might be de- 
stroyed, that henceforth we should not serve sin. 

Water baptism has no fitness for any of these results, but 
sanctification or regeneration has ; for in repentance, and 
taking up the cross, and denying ourselves, we do crucify the 
flesh with the affections and lusts. Gal. v. 24. 

If the figure of being buried with Christ might seem to 
agree with immersion, the other figures, planting and crucify- 
ing, do not. Therefore the seeming agreement of burying is 
fallacious, and was accidental. The mode of baptism has no 
similarity with the mode of crucifixion. The word baptism is 
used when there is not meant to be any reference to the sacra- 
ment of baptism. Matt. xx. 22. And as the sacrament of 
baptism does signify washing and cleansing both by the sancti- 
fying influence of the Holy Spirit and the application of 
Christ's blood, immersion is disproved ; for the first is by 
pouring out and the second is by sprinkling. Acts ii. 3, 17, 
18,33. Heb. ix. 12-14; xi. 28; xii. 24. There is support 
for sprinkling, but there is none for immersion. See also Isa. 
lii. 15 ; Ezek. xxxvi. 25, in both which prophecies water bap- 
tism is alluded to as a characteristic of the gospel dispensation, 
and its mode is by sprinkling, so that while there is abundant 
evidence for sprinkling, or shedding down, there is none for 
immersion. 

7. For he that is dead is freed from sin. 

This is not said of such as have died in temporal death ; for 
temporal death does not free any one from sin. But he that is 
dead with Christ, he who is dead by Christ dying for him, in 
his room, dying in his place, is freed from sin. 

This again shows that death was the penalty of the law. As 



ROMANS— CHAP. VI. 451 

Christ suffered death on the cross, he actually endured the 
literal penalty of the law, so that they who suffered that pen- 
alty by him, by his suffering the penalty for them, are freed 
from sin, i. e., freed from the penalty. This death which the 
Surety suffered for his people is the only penalty known to 
the law. 

8. Now if we be dead with Christ, we believe that 
we shall also live with him. 

Shall have eternal life. 

17. But God be thanked, that ye were the servants 
of sin, but ye have obeyed from the heart that form of 
doctrine which was delivered you. 

£' Two things are often placed in a relation which only one 
can sustain. We can see how we may be thankful that we are 
brought to obey from the heart that plan of grace which the 
gospel reveals. But that we can be thankful for having been 
the servants of sin is difficult to understand. If there is any 
scripture besides this that maintains it, we are not conversant 
with it. 

A similar instance of two things put in a relation which only 
one can sustain is found, 1 Tim iv. 3. This relates to the 
original Greek. ^ 

23. For the wages of sin is death ; but the gift of 
God is eternal life through Jesus Christ our Lord. 

If death is the only penalty of the law which the Law- 
giver recognizes, because he would introduce a system of 
grace by which sinners can be saved, then we can see how 
illustrious his grace shines in this system of salvation. 

If when there were lepros} r in a house, every thing in it 
might have been considered as defiled fro en that fact before the 
priest went into it to examine it. But we see the kindness of 
ordering the furniture removed before the house was examined, 
that the furniture might escape this constructive pollution. 
Lev. xiv. 36. If the Lawgiver made this grac ous provision, 
how is his gracious kindness exalted ? 



452 KOMANS— CHAP. VII. 



CHAPTBE VII. 

Verse 1. Know yo not, brothrcn, (for I speak to 
thorn that know the law,) how that the law hath 
dominion over a man as long as he liveth ? 

A man in civil society is subject to the law of civil society 
as long as he lives in that society. So a woman who hath a 
husband is bound by the law to her husband as long as he 
liveth ; but if the husband be dead, she is loosed from the law 
of her husband. This is introduced to show an exception to 
the general rule that a man is amenable to the law as long as 
he lives ; for while a man or a woman lives that law that 
bound them together may become annulled by the death of 
one of the parties. So also it is with ecclesiastical dispensa- 
tions. The dispensation under which a man lives may termi- 
nate and lose all its binding force. So now the Mosaic dis- 
pensation having terminated by the gospel dispensation having 
come in place of it ; it was dead to them. The law respecting 
circumcision, sacrifices, and all its ritual, was dead to the 
nation, and no longer binding upon them : that they might be 
married to another, be held under another dispensation. The 
body of Christ sulFering death on the cross had wrought this 
change of dispensations. 

And instead of loosing them from moral obligations, it only 
bound them under stronger obligations to bring forth fruit 
unto God, even the fruit of love, repentance, gratitude and 
faith. 

9. For I was alive without the law once: but when 
the commandment came, sin revived, and I died. 

In his unbelieving da}\s, when in ignorauce, he was perse- 
cuting Christ the Lord, and his people, he felt as if he were a 
godly man. But when the conviction of his guilt came home 
to his conscience, he discovered that he was an impenitent, 
ungodly sinner. All his confidence in his piety failed him : 
he died — saw himself dead in sin. 

14. For we know that the law is spiritual: but I 
am carnal, sold under sin. 

i The law of God required spiritual service. The law re- 
quired perfect obedience, perfect holiness, saying, Be ye holy : 
for I am holy. Lev. xix. 2. Matt. v. 48. 

ft When Paul was regenerated, and came to know this perfect 
demand of the law, he could not render it: for no Christian 



ROMANS— CHAP. VIII. 453 

can. When he would do good, evil was present with him and 
is so with all. This is the experience of every pious man 
under all dispensations to his abject humiliation. Job IX. 20 ; 
xlii. 6; xl. 4. Ezra ix. 6, 13. 15. Ps. ciii. 10. Horn. vii. 17, 
18, 19, 21. Gal. v. 17. 

Such is the grace of Christ in the gospel, that the humble 
penitent is forgiven and justified. Isa. i. 18. Kom, iv. 5 ; 
vii. 18, 21. v 



CHAPTER VIII. 

Verse 1. There is therefore now no condemnation 
to them which are in Christ Jesus, who walk not after 
the flesh, but after the Spirit. 

Those who are in Christ know that they are vile ; they abhor 
themselves and repent in dust and ashes. Job xl. 4 ; xlii. 6. 
Ana there is no condemnation to them, no eternal death. 
They are washed white hy the blood of Christ; though by 
their great guilt they be red like crimson, they are washed as 
white as if they had never sinned. So efficacious, so rich, and 
so precious is the blood of Christ. 

7. Because the carnal mind is enmity against God; 
for it is not subject to the law of God, neither indeed 
can be. 

The unregeneratc sinner has this carnal mind which has not 
one penitent feeling, nor one pious thought, neither can he 
have; every imagination of the thoughts of his heart is only 
evil continually. Gen. vi. 6. 1 Cor. ii. 14. 

8. So then they that are in the flesh can not please 
God. 

Can not do one act that is holy in God's sight. 

9. But ye are not in the flesh, but in the Spirit, if so 
be that the Spirit of God dwell in you. Now if any 
man have not the Spirit of Christ, he is none of his. 

Have not the Holy Spirit dwelling in him working repent- 
ance, gratitude, faith and every grace, and enabling him to 
hold on his way unto the end, then he is not one of Christ's 
redeemed children. 



454 ROMANS— CHAP. IX. 

19. For the earnest expectation of the creature 
waiteth for the manifestation of the sons of God. 

By the creature is meant our body that is waiting in hope of 
the resurrection, when the redemption and salvation of the 
believer will be completed and realized. 

28. And we know that all things work together for 
to them that love God, to them who are the 
called according to his purpose. 

What consolation faith must draw from the rich promises of 
the gospel of grace. But to draw this consolation, he must 
believe that God is on the throne working all things after the 
counsel of his own will. If he have not the faith, he can not 
draw the consolation ; for without faith it is impossible to please 
God. And without faith the Christian can not live ; for he 
both lives and walks by faith. Acts xvii. 28. 2 Cor. v. 7. 



good 



OHAPTEE IX. 

Verse 2. That I have great heaviness and continual 
sorrow in my heart. 

What this sorrow was is sufficiently evinced in the next 
verse after an abrupt parenthesis, stating a fact that he himself 
had been willing to be accursed from Christ as they were then 
willing to be accursed from Christ. This was his sorrow for 
them. Having been guilty of the same unbelief, he knew how 
to feel for them. He is speaking, not of his presenter future 
feeling, but of the past, saying, For I myself did wish, or was 
willing to bear all the curse that Christ could lay upon me, i. e. y 
in his unbelieving days. But seeing his error, he has great 
heaviness and continual sorrow of heart now for his unbeliev- 
ing brethren ; for he was once in their condition, and knows 
how to feel for them. 

The great darkness that has so long shrouded this passage 
that has arisen from mistranslating its tense, which is the 
secondaorist and is equal to the English imperfect tense. I 
myself was willing in my unbelieving days to be accursed 
from Christ. A correct translation dissipates all the mists 
and shadows that have gathered around it. 

Paul the Christian, and Paul the unbeliever, are not alike, 
as many seem to think, in wishing himself thus accursed from 
Christ. Now, as a Christian, he abhors it. 



KOMANS— CHAP. IX. 455 

8. That is, They which are the children of the flesh, 
these are not the children of God : but the children of 
the promise are counted for the seed. 

Being born a Hebrew, a descendant of Abraham, if he were 
an unbeliever at heart, it would not entitle him to the blessing 
promised to Abraham's seed. Those only who were believers 
were counted the heirs whether they were Hebrews or not. " If 
ye be Christ's, then are ye Abraham's seed, and heirs according 
to the promise." Gal. hi. 29. 

31. But Israel, which followed after the law of 
righteousness, hath not attained to the law of right- 
eousness. 

They misinterpreted the law, and like the Pharisees, believed 
works were meritorious, and would bring them salvation and 
all the blessings of the Abrahamic covenant. This Pharisaical 
sentiment caused their failure. It will cause the failure of 
Papists who hold to works, and works of supererogation, added 
to Christ's righteousness, and uniting in purchasing the redemp- 
tion of sinners. The erroneous appreciation of works will 
corrupt Arminians and all who are perverted with it. If Israel 
failed on this ground, so must others likewise, for tuere is no 
respect of persons with God. 

Israel, that followed after the law of righteousness, did not 
attain it. They worked for righteousness, and therefore failed. 
But they who worked not attained it by believing. Kom. iv. 5. 
The}' did not work to gain righteousness by the merit of works, 
but believed in Christ, trusting alone in his righteousness for 
salvation, and attained salvation without the deeds of the law. 
When it is* said they worked not, it is not meant that they did not 
strive after holiness ; it means that they did not seek to be holy 
for a righteousness to save them ; but they sought after it for 
another object, even to obey and honor God from love to him 
and to holiness. If they had no hope of salvation, they would 
strive to be perfectly holy out of love to God and love to 
holiness. But as they do hope to be justified by grace through 
the righteousness of Christ, their love and obedience are quick- 
ened to greater exertion, not for righteousness before God, but 
voluntary works of obedience from love and gratitude. Their 
love and gratitude become a principle of action through their 
whole life. They may not know whether they will be saved 
or not ; but because they love God they will obey and serve 
him, whether he save them or not. They make no conditions 
with him about this obedience ; they love him, adore him, and 
fear him. He is deserving of their worship and service ; and he 



456 ROMANS— CHAP. X. •, 7? 

shall have it, whether they be saved or not ; for they know and 
feel that their service does not deserve salvation, for when they 
have done all their works they do not deserve salvation, but 
must say that they are unprofitable servants. God does not 
owe them salvation ; Luke xvii. 10 ; and would do them no 
injustice if they should not receive it; because, as they are 
sinners, their salvation can only be of grace through Christ; 
works can not merit it — can not deserve nor purchase it ; it can 
only come to them of grace, mere sovereign grace, as a free and 
undeserved gift through Christ. 

How completely, then, is the gospel plan of salvation suited 
to our case as sinners, as sinners already lost and condemned. 
John iii. 18. 



CHAPTBE X. 

Yerse 3. For they, being ignorant of God's right- 
eousness, and going about to establish their own 
righteousness, have not submitted themselves unto the 
righteousness of God. 

Such is the righteousness of God that he can not save sin- 
ners for any righteousness of their own getting up or perform- 
ing. It would not be righteous in him. 

4. For Christ is the end of the law for righteousness 
to every one that believeth. 

The good works of Christians are indispensable to honor the 
gospel, to prove them fitted for heaven, and born of the Spirit. 
But they are of no value as works of righteousness, or as 
deserving salvation. Nothing but the atoning blood and work 
of Christ can be of any efficacy in that. Therefore the believer 
relies upon that, and upon that alone, for justification and 
acceptance with God. All his works are in his sight as filthy 
rags. Isa. Ixiv. 6. If these, as the habitual exercises of the 
Christian's mind and heart and soul, he must be a new creature, 
created into Christ Jesus unto good works and unto a true 
faith. Eph. ii. 8, 9, 10, 14, 16, 20. 

20. But Bsaias is very bold, and saith, I was found 
of them that sought me not. 

In some instances Christ was sought by Gentiles. But gen- 
erally the salvation of the gospel came to them unsought. The 
Syrophenician woman, Matt. xv. 22, and Cornelius, Acts x. i., 
are exceptions. Esaias is another spelling of Isaiah. Kom. 
ix. 27, 



ROMANS— CHAP. XI. 457 



CHAPTER XI. 

Verse 7. What then? Israel hath not obtained that 
which he seeketh for; but the election hath obtained 
it, and the rest were blinded. 

If salvation be of grace — of the free sovereign grace and 
mercy of the Sovereign Jehovah- — and if all men are sinners, 
lost sinners, deserving only of everlasting death every hour 
they live, then election must be true, must be the only way 
of salvation ; for he only is willing to come to Christ who is 
made willing. Ps. ex. 3. 

If the rest were blinded, it was a righteous judgment of God 
upon them ; for every one of the whole race of fallen man 
has deserved to be cut off by death, and sent to eternal dark- 
ness and destruction at any and at every hour of his wicked 
life, and sealed in the darkness of the eternal pit forever. If 
God spare any in life, it is only of grace and mercy. Justice 
does not ask it : no one of our fallen sinful race deserves to 
draw a single breath of life in his sins. It is of mercy and 
grace that any are indulged, while millions are cut off in their 
career of wickedness, as all deserve to be. How glorious is 
that sovereign mercy that spares this wicked world to enjoy 
the light of the gospel and the offers of salvation by grace. 

11. I say then, Have they stumbled that they should 
fall? God forbid: but rather through their fall salva- 
tion is come to the Gentiles, for to provoke them to 
jealousy. 

Here again the word " only " has to be supplied to carry out 
the mind of the Spirit. Have they stumbled only that they 
should fall ? No, but for another purpose also, that salvation 
may come to the Gentiles to provoke them to jealousy, to pro- 
voke the Jews to jealousy. Acts xiii. 46-50 ; xviii. 6 ; xxviii. 
25-29. Kom. xi. 8-14. 

17. And if some of the branches be broken off. 

Some of the branches of the Jewish Church were broken off 
by unbelief, by becoming only dead branches. Not that any 
pious man had fallen from grace ; but they had grown up and 
taken their places in the visible church without regeneration, 
which is proved by their unbelief. John v. 46. 

24. For if thou wert cut out of the olive tree which 



458 KOMANS—CHAP. XII. 

is wild by nature, and wert graffed contrary to nature 
into a good olive tree. 

It was contrary to nature for a branch of the wild olive to 
be growing and bearing fruit in the good olive. No other con- 
trariety to nature is alluded to by the inspired writer. 

25. For I would not, brethren, that ye should be 
ignorant of this mystery, lest ye should be wise in 
your own conceits, that blindness in part is happened 
to Israel, until the fullness of the Gentiles be come in. 

Blindness only in part had occurred among the Jews, only 
some of the branches of the Jewish Church were broken off. 
And this is to continue until the Gentile world shall be con- 
verted to the gospel. The efforts to convert the Jews before 
that event will fail. The apostles and the five hundred 
brethren converted during Christ's ministry, 1 Cor. xv. 6, were 
Jews, and a few others in every generation may be gathered 
in ; but the great body of thern will remain in unbelief until 
the Gentiles shall be converted. 

The heavens have received Jesus until all the prophecies 
concerning the gospel dispensation are accomplished. Acts 
iii. 21. 

26. And so all Israel shall be saved. 

The promise secures the conversion of the Hebrews. Be- 
fore that conversion many may die and be lost. But when 
that time arrives all that remain alive will be converted and 
saved. 



CHAPTEK XII. 

Yerse 2. And be not conformed to this world: but 
be ye transformed by the renewing of your mind, that 
ye may prove what is that good, and acceptable, and 
perfect will of God. 

Prove, experience, illustrate. 

19. Dearly beloved, avenge not yourselves, but 
rather give place unto wrath: for it is written, Ven- 
geance is mine; I will repay, saith the Lord. 



ROMANS— CHAP. XY. 459 

Christians are slow to learn the heavenly things of the 
gospel, to let their light shine before men. 

If Christians were to obey the gospel, it would be difficult 
for the world to carry out their barbarous and brutal customs 
and practices. 



CHAPTBE XIII. 

Verse 1. Let every soul be subject unto higher 
powers. For there is no power but of God: the 
powers that be are ordained of God. 

The power to which we are here required to submit is the 
civil power. In a mixed government it may sometimes be a 
question which is the power that is ? 

In the revolutionary affair of '76, it was interpreted to be 
the state government. But in our late difficulty it was not 
the state, but the general government. One was a great heresy. 
And if no honest attempt has been made to settle the moral 
question, it shows a presumptuous recklessness that is not con- 
sistent with piety. 



CHAPTER XV. 

Verse 8. Now I say that Jesus Christ was a minister 
of the circumcision for the truth of God, to confirm 
the promises made unto the fathers. 

It concerns every one to know what ecclesiastical dispensa- 
tion the ministry of Christ was under. Therefore the Holy 
Spirit providently informs us. He came to obey the law of 
Moses, and to put an end to it by offering that great sacrifice 
of himself of which all the sacrifices of the Mosaic dispensa- 
tion were only types and shadows, and therefore could never 
take away sin. But offering himself upon the cross did take 
it away, did make an atonement — a full satisfaction for all the 
sins of his people. The Mosaic dispensation must have re- 
mained until it was fulfilled and taken out of the way by 
being nailed with him to the cross. Col. ii. 14. All the bap- 
tisms and washings performed by John and by the disciples of 
Christ were of the same kind, even to make Christ manifest 



460 KOMANS— CHAP. XVI. 

to Israel. They were legal and not gospel ordinances. Acts 
xix. 1-5. 

11. And again, Praise the Lord, all ye Gentiles ; and 
laud him, all ye people. 

The call upon the Gentiles to praise God is upon all of 
them, and was because the gospel was opened to them as well 
as to Jews. It was opened as a general privilege to all na- 
tions alike, without any distinction ; but not to all individuals, 
for if among the Jews salvation was not for all, but only for 
the elect, it would of course be equally so among the Gentiles. 
If it were true of Jews that the election obtained it, and the 
rest were blinded, it would be so among the Gentiles, for there 
is no respect of persons with God. He would not do a better 
part for the Gentiles than he would for his own covenant peo- 
ple, the children of Abraham, his friend. But all unbelievers 
will be lost. John vi. 65. 

12. And again, Esaias saith, There shall be a root of 
Jesse, and he that shall rise to reign over the Gentiles; 
in him shall the Gentiles trust. 

In Him alone shall Gentile believers find salvation, and in 
no other. But only believing Gentiles will find salvation in 
Him, and not those who have committed the unpardonable sin, 
nor those who ha^e sinned willfully after they have come to 
the knowledge of truth. Mark iii.' 29. Heb. vi. 4-6 ; x. 26. 
John iii. 18. Kev. xxi. 8. John iii. 3. 

16. That I should be the minister of Jesus Christ, to 
the Gentiles, ministering the gospel of God, that the 
offering up of the Gentiles might be acceptable, being 
sanctified by the Holy Ghost. 

No others are offered to God but such as are thus sanctified. 



CHAPTEE XVI. 

24. The grace of our Lord Jesus Christ be with you 
all. Amen. 

The grace of our Lord Jesus Christ to be with all supposes 
his omnipresence, without which it can not be effective. 
Therefore he is God equally with the Father. 



ROMAXS--CHAP. XVI. 461 

26. But now is made manifest, and by the scriptures 
of the prophets, according to the commandment of the 
everlasting God, made known to all nations for the 
obedience of faith. 

This limits such expressions, as all men, all the Gentiles, 
and confines them to those who are sanctified and become 
obedient to the faith among all nations, else universalism 
would be proved. 



THE FIRST EPISTLE OF PAUL TO 
THE CORI^THIAJSTS. 

CHAPTER I. 

Verse 8. "Who shall also confirm you unto the end, 
that ye may be blameless in the day of our Lord Jesus 
Christ. 

Confirm them unto the end, or unto the end of their lives 
and unto the day of judgment, according to 1 Peter i. 5. Not 
by any rite of confirmation, but by the continual supply of 
the grace of his Spirit. 

9. God is faithful, by whom ye were called unto the 
fellowship of his Son Jesus Christ our Lord. 

If God has called us unto this grace, he will faithfully hold 
us up and secure the triumph of his grace to the last moment 
of our warfare. Rom. xi. 29 ; viii. 23-30. 1 Cor. x. 13. Job 
xvii 9. Joshua i. 5. 1 Sam. xii. 22. John xiii. 1. 

10. Xow I beseech you, brethren, by the name of 
our Lord Jesus Christ, that ye all speak the same 
thing, and that there be no divisions among you; but 
thatye be perfectly joined together in the same mind 
and in the same judgment. 

Their religious views and sentiments must be in entire har- 
mony ; for as they have one Bible they must take their teach- 
ing from it, believe nothing different. Any difference from it 
is a rejection of it, and is infidelity. As far as we differ from 
revelation, we set up another gospel. 

Men often seem to think that we are not bound to take 
revealed truth as our canon, but may believe any thing we 
please. This is to profess tnat we are not the servants nor the 
children of God. His servants we are, to whom we obey. If 
we set up for independence and believe what pleases us, then 
we profess to disregard and despise God, and to set ourselves 
above him. 



I. CORINTHIANS— CHAP. III. 463 



OHAPTBB II. 

Vebsi 1 1. But the natural man reeeiveth not the 
things of the Spirit of G-od: for they are foolishness 
unto him : neither can he know them, because they are 

spiritually discerned. 

The natural man usually means the anregenerated man ; for 
he has a wicked heart that is contrary to God, and to the mind 
of God revealed in Ins word. But unconverted sinners under 
conviction know something more than the natural man, as 
Balaam did, and as devils who believe and tremUe. But if 
such know something more than natural men, or men in a state 
of nature, yet their hearts are no better, for they have the car- 
nal mind that is enmity against God. Kotn. viii. 7. 



CHAPTEll III. 

Verse 1. And I, brethren, could not speak unto you 
as unto spiritual, but as unto carnal, even as unto babes 
in Christ. 

lb; could not address them as persons well versed in divine 
things ; but only as persons who had just entered upon relig- 
ion and were babes in Christ, having little knowledge. 

7. So then neither is he that planteth any thing, 
neither he that watereth ; but God that giveth the 
increase. 

Ministers who preach the gospel have no power to make it 
successful in subduing and renewing the hearts of the hearers. 
This is God's work alone. Verse 9. 

12. Now if any man build upon this foundation gold, 
silver, precious stones, wood, hay, stubble. 

To build upon this foundation was to add professors of re- 
ligion to the church. See Eph. ii. 20-22. 1 Pet. ii. 5. 

14. If any man's work abide which he hath built 
thereupon, he shall receive a reward. 

If the members he has received ; the proselytes he has made 



464 I. CORINTHIANS— CHAP. V. 

in preaching Christ, are really converted, he shall receive a 
reward. Eenoe, this building on Christ of wood, hay, stub- 
hie, is of unsound proselytes which will not endure trial. 
It can not be unsound doctrine, because that would evaporate 
before the trial would be made. 

15. If any man's work shall be burned, he shall 
suffer loss: but be himself shall be saved; yet so as by 
fire. 

lie himself shall he saved, being a real orthodox believer, 
preaching the true gospel ; but so lax in discipline as to admit 
of unconverted proselytes. 



CHAPTER IV. 

Verse 2. Moreover it is required in stewards, that a 
man be found faithful. 

Ministers must he faithful both in doctrine and indiscipline; 
for unfaithfulness in either would corrupt the church and pre- 
vent its saving influence. 

13, Being defamed, we entreat: we aro made as the 
filth of the world, and are the otlscouring of all things 
unto this day. 

When defamed by evil men they took no revenge, but only 
entreated, Were treated by persecutors as the offsoouring of 
all things, Heh. xi. 36-88, 2 Tim. ii. 25. Rom. xii. 17. 

20. For the kingdom of God is not in word, but in 
powor. 

The word might he truly preached, and yet the power of the 
Spirit might not accompany it. 1 Cor. iii. G. Matt. xiii. 58. 
llcb. iy, 2. 



CHAPTER V. 

Y nasi 7. Purge out thorofore tho old leaven, that ye 
may be a now lump. 

Ungodliness must not he suffered in the church, either in 
doctrine or discipline. 1 Cor. v. 13. Tit. iii. 10. 1 Tim. v. 
'JO. Matt, xviii. 15-17. 



I. CORINTHIANS— CHAP. VII. 465 



CHAPTER VI. 

Vrrse 9. Know ye not that the unrighteous shall 
not inherit the kingdom of God? 

As the unbeliever can not enter the kingdom" of glory, it is 
unsuitable for them to be in the church here. 

12. All things are lawful unto me, but all things are 
not expedient. 

All things were lawful to the apostle that were lawful to the 
brethren. But what was lawful might not be expedient for 
him. 1 Cor. ix. 5, 6, 15. 

19. What! know ye not that your body is the temple 
of the Holy Ghost which is in you, which ye have of 
God, and ye are not your own? 

The sacredness of the bodies of Christians ought to be ap- 
preciated, for they are devoted to God, have the Holy Ghost 
dwelling within them, and they are the Lord's and not their 
own ; and should bring forth fruit unto God, living not to 
themselves, nor for themselves, but living unto Him who died 
for them and rose again. Rom. xiv. 7, 8. 



CHAPTEE VII. 

Yerse 10. And unto the married I command, yet 
not I, but the Lord, Let not the wife depart frem her 
husband. 

As the marriage bond is one, it forbids the husband to depart 
as much as it forbids the wife. And it requires him to remain 
unmarried or to be reconciled to his wife. Divorces are of no 
force, except for one great cause. 

14. For the unbelieving husband is sanctified by the 
wife, and the unbelieving wife is sanctified by the hus- 
band: else were your children unclean, but now are 
they holy. 

These marriages had taken place between the parties before 
one became converted. And they had written to the apostle to 



466 I. COKINTHIANS— CHAP. VII. 

know how they were to conduct now under such circumstan- 
ces, seeing marriage with unbelievers was not permitted to 
believers. Although they might not contract such marriages 
when one party was a believer ; yet now as they were con- 
tracted ignorantly they might not sunder the bonds. The 
unbelieving party should be deemed constructively sanctified, 
so that their children should be deemed to be born in the 
church, and should be entitled to baptism as well as if both 
the parents were believers. This is the constructive cleanness 
of the children, and resulted from the constructive sanctifica- 
tion of the unbelieving parent. 

And all this proceeds upon the ground of the Abrahamic 
covenant which remains in all its force under the gospel dis- 
pensation. Gal. iii. 29. Eebellious and unbelieving men may 
disobey it, but they can not evade it. The truth will remain. 

21. Art thou called being a servant? care not for it: 
but if thou mayest be made free, use it rather. 

Being called into the Lord, being a bond-servant, he must 
not care nor be troubled about it, nor despise his master be- 
cause they were brethren in the church. 1 Tim. vi. 2. But 
rather feel under stronger bonds to be faithful to him. 

26. I suppose therefore that this is good for the pres- 
ent distress, I say, that it is good for a man so to be. 

Good, i. e., expedient on account of the persecutions to which 
Christians in that age were subjected. The same is shown, 
Luke xxiii. 29 ; xxi. 23. The cares of a family in those seasons 
of persecution were an insupportable burden upon Christians 
who could not rescue them from overwhelming calamities that 
came upon them. 

28. But and if thou marry, thou hast not sinned; 
and if a virgin marry, she hath not sinned. Neverthe- 
less such shall have trouble in the flesh : but I spare 
you. 

As marriage was a condition of divine ordination, as was 
tilling the ground, it could not be unlawful. It was proper 
and right, and could neither be holy nor sinful. Marriage was 
no more holy than agriculture. 

29. But this I say, brethren, the time is short: it 
remaineth, that both they that have wives be as though 
they had none. 

The things of this world are evanescent and vanishing away. 



I. CORINTHIANS— CHAP. VIII. 467 

In those seasons of persecution when men had to leave their 
families and flee for their lives, they who had wives were as 
though they had none, and those who bought or possessed 
property felt constrained to dedicate it to the poor brethren, 
would be as though they possessed not. Again the time was 
short that they were to remain in any of their worldly relations ; 
which all were passing away. 

36. But if any man think that he behaveth himself 
uncomely toward his virgin, if she pass the flower of 
her age, and need so require, let him do what he will, 
he sinneth not: let them marry. 

But if any man think that he behaveth unseemly toward his 
virgin by opposing her marriage, whether his daughter, his 
ward, or his betrothed, he may consent to the marriage with- 
out contracting any sin or guilt by so consenting. 



CHAPTEK VIII. 

Verse 7. Howbeit there is not in every man that 
knowledge: for some with conscience of the idol unto 
this hour eat it as a thing offered unto an idol; and 
their conscience being weak is defiled. 

Notwithstanding, Christians and the gospel a're the light of 
the world, Matt. v. 14 ; and, notwithstanding, Christ was 
called the true light that lighteth every man that cometh into 
the world, there were men when Paul wrote this epistle who 
were so deep in darkness as not to know the error and wicked- 
ness of idolatry. If these men conscientiously believed in 
idolatry, then conscience is not a sure guide to a man, but may 
lead him down to destruction if his heart be not right. Prov. 
xiv. 12. Acts xxvi. 9. 

9. But take heed lest by any means this liberty of 
yours become a stumbling-block to them that are weak. 

We are responsible to God for the use we make of our lib- 
erty and for any injury that may accrue to them who are weak 
or ignorant through our carelessness. 

11. And through thy knowledge shall the weak 
brother perish, for whom Christ died? 

If this can not occur, because God will counteract it, yet we 



468 I. COEINTHIANS— CHAP. X. 

may be guilty of acting such a part as to put them in danger 
of perishing, as if we did not care if they were led into idola- 
try and destroyed. What we do may have that character and 
that bearing. Kom. xiv. 15. Matt. xxiv. 24. 



CHAPTER IX. 

Verse 27. But I keep under my body, and bring it 
into subjection: lest that by any means, when I have 
preached to others, I myself should be a castaway. 

The apostle had no doubt about the certainty of the doctrine 
of grace, or about the certain perseverance of the saints. But 
he could not be careless or trifling in relation to this or to any 
kindred subject which would be to tempt God. The Lord 
Jesus would not cast himself from the pinnacle of the temple 
because he had the certain promise to be kept in all his ways, 
because he would not tempt God. No Christian can be care- 
less or presumptuous, or act on Antinomian principles for the 
same reason. 



CHAPTEE X. 

Verse 1. Moreover, brethren, I would not that ye 
should be ignorant, how that all our fathers were under 
the cloud, and all passed through the sea. 

It is unusual that the phrase, our fathers, should be confined 
to one generation. "Were all under the cloud " that signified 
God's presence with Israel, Exod. xl. 34, 38 ; Num. X\ 34, passed 
through the sea ; were within its banks, but not in its waters. 
So the people could be in a river and not be in its waters ; 
only being between the banks of a river and on dry ground. 

2. And were all baptized unto Moses in the cloud 
and in the sea. 

That the people were all sprinkled by a spray of water from 
both the cloud and from the sea, is easy enough to understand ; 
for the wind dividing the waters of the sea would sprinkle 
some mist upon them, and it is written that the clouds poured 
out water, Ps. lxxvii. 17, 20. They would then be sprinkled 
by the rain from the clouds, and by the spray of the sea car- 
ried by the wind which blew the waters into two parts. 



I. CORINTHIANS— CHAP. X. 469 

And this sprinkling is, by divine authority, is called baptism. 
Our fathers then all passed through the sea on dry ground, and 
were baptized by sprinkling. And scriptures do not show 
that there ever was any instance of baptism by immersion, nor 
warrant any belief of it. 

4. And did all drink the same spiritual drink; for 
they drank of that spiritual Eock that followed them: 
and that Eock was Christ. 

There was no visible rock following them ; it was a spiritual 
Rock only. 

11. Now all these things happened unto them for 
ensamples; and they are written for our admonition, 
upon whom the ends of the world are come. 

All is written about creation, and about Adam's fall, and 
about Cain and Abel, and indeed the whole of the history con- 
cerns us, upon whom the great lessons furnished by the 
world's history impose their obligations upon us. 

12. Wherefore let him that thinketh he standeth 
take heed lest he fall. 

As the heart is deceitful, a man of strong hope may be as 
Simon Magus was, in the gall of bitterness and bonds of iniq- 
uity, and, therefore, in danger of everlasting destruction. If 
he be a Christian he may fall, as many have, into sin and 
shame, as did David, Solomon and Peter. 

13. There hath no temptation taken you but such as 
is common to man: but God is faithful, who will not 
suffer you to be tempted above that ye are able. 

It seems that the faithfulness of our Father refers to his 
watching over us, if we are his, to not permit us to be assault- 
ed with trials beyond the strength he gives ; so that our stand- 
ing is secured by grace. 

16, 17. The cup of blessings which we bless, is it not 
the communion of the blood of Christ? The bread 
which we break, is it not the communion of the body 
of Christ? 

For we being many are one bread and one body; for we are 
all partakers of that one bread. If we being many are one 
bread, the poor, ignorant Papist must see transubstantion 
again converting all the bodies of Christians into bread ; so 



470 I. CORINTHIANS— CHAP. XI. 

that a Christian has neither skin, flesh, blood, nor bones ; for he 
is nothing but bread. 

23. All things are lawful for me, but all things are 
not expedient. 

All things that were not sinful were lawful to Him, but they 
were not all expedient. Prudence and discretion forbid many- 
lawful indulgences. 

24. Let no man seek his own, but every man anoth- 
er's wealth. 

Let no man seek his own interest or welfare only, but the 
interests and welfare of others also. The word only is often 
omitted for brevity of style and must be supplied to conserve 
the sense, and even the truth of scripture. A man may seek 
his own interest, but must not seek that only if he must love 
his neighbor as himself. Philemon 16. Gal. iv. 7. 

29. Conscience, I say, not thine own, but of the 
other: for why is my liberty judged of another man's 
conscience? 

Because a man must love his neighbor as himself and watch 
for the good of his soul. He might, as respects his own con- 
science, eat meat offered to an idol for which he had no regard. 
But if his neighbor seeing it might be deceived and destroyed, 
then he must not eat. Thus his liberty is measured by another 
man's conscience. 1 Cor. viii. 8, 13. 



CHAPTEE XI. 

Yerse 5. But every woman that prayeth or prophe- 
sieth with her head uncovered dishonoreth her head. 

It is written, By their fruits ye shall know the friends of 
God from his enemies. Christians can not trample under foot 
the commandments of God as the wicked can. See alsoDeut. 
xxii. 5. Rom. ix. 11-18. 

10. For this cause ought the woman to have power 
on her head because of the angels. 

The subject is having their heads covered while women are 
p aying or prophesying in church. The apostle forbids such 



I. CORINTHIANS— CHAP. XI. 471 

public exercises ; but if they violate divine authority, let them 
have their heads covered, show some modesty. Angels are 
present in worshiping assemblies, and know how indecent it 
is for females to engage in public worship and take an active 
part with men. 1 Tim. ii. 8-14. 

19. For there must be also heresies among you, that 
they which are approved may be made manifest among 
you. 

The Head of the church makes use of heresies to cleanse the 
church. The wicked follow error and do as the carnal profes- 
sors do, and thus show themselves by their fruits. 

25. After the same manner also he took the cup, 
when he had supped, saying, This cup is the new 
testament in my blood: this do ye, as oft as ye drink 
it, in remembrance of me. 

After they had eaten the sacramental bread, he took the cup, 
because it contained the wine, and then by the figure meton- 
omy he calls it the cup, saying, This cup is the new testament 
in my blood, when it only was a figure of it— a representation 
of it — as it was a figure or representation of his blood as the 
bread was of his body. But then it was not the cup that was 
this figure, but the wine in the cup was the figure. How 
clearly then does he show that he was speaking figuratively ? 

26. For as often as ye eat this bread, and drink this 
cup, ye do show the Lord's death till he come. 

Ye show his death by representing his broken body and shed 
blood. 

That the doctrine of transubstantiation is untrue we know 
by the elements being still called by their original names, 
bread and cup. "As often as ye eat this bread and drink this 
cup." If they were still bread and cup as at first, then we 
know that they were not changed into something else. And 
the Papists may know it, if they will. See also 1 Cor. 
xi. 27, 28. 

But if they wish to believe lies and falsehoods that they may 
be destroyed, we are sorry for their infatuation. This also de- 
tects another falsehood, viz : their infallibility. An infallible 
church built upon a thousand falsehoods is worse than a sandy 
foundation. Acts xv. 24. 

29. For he that eateth and drinketh unworthily, 
eateth and drinketh damnation to himself, not dis- 
cerning the Lord's body. 



472 I. COKINTHIANS— CHAP. XII. 

This holy ordinance is for the comfort of the children of 
God, to encourage their faith, to rekindle their gratitude, to 
cultivate their love to one another, and to their Lord. 

And it is a dangerous ordinance ; for it may be abused so as 
to bring judgment upon such as are unworthy partakers of it. 

If any suppose that they will be blessed in receiving the 
elements, because they therein do really eat Christ's flesh and 
drink his blood, they deceive themselves ; for this is to eat and 
to drink unworthily, not understanding that it is by faith that 
they eat his flesh in a figure ; for they are accepted and saved 
by faith, and are justified by faith. They do not eat the flesh 
of the Lord, nor drink his blood actually, but in faith which 
trusts and confides in his atonement. 

To believe that they shall be benefited because they do in 
reality eat the flesh of the Lord and drink his blood is to be- 
lieve a falsehood, and to bring a curse upon them for their 
error, their willful error, against the light and against known 
truth ; they know that what they eat is not flesh, but bread, 
and the Lord says it is bread, 1 Cor. xi. 28 ; and so let him eat 
of this bread and drink of this cup. 

Many were weak, many were sickly, and many were asleep 
in death, because they did not solemnly receive this ordinance 
in faith, did not believe the Lord that it was bread, as 1 Cor. 
xi. 26, 27, 28 says it was. 

v If any one calls it any thing else he makes God's word to 
be false. 

So also if any one receives the bread and wine, not having 
been regenerated, and born of the Spirit, and renewed by the 
Holy Ghost, he also eats and drinks unworthily. None but 
Christians can expect any benefit from the Lord's table. 

Superstitious notions and damnable heresies may appear 
very pleasing to carnal men, but they are odious to God ; 
neither can they please the children of God who want some- 
thing better than fanaticism and falsehood in their sacred 
things. 



CHAPTEE XII. 

Verse 1. Now concerning spiritual gifts, brethren, 
I would not have you ignorant. 

These spiritual gifts were endowments of miraculous powers 
bestowed on some of the officers of the church, such as speak- 
ing with tongues, that is, speaking in languages which they 



I. COBINTHIANS— CHAP, XIII. 473 

had never learned, healing the sick, interpreting tongues, or 
interpreting what others spake in a language that was unknown 
to the people. Although these were very different, yet they 
were wrought in those who had them by the same Holy Spirit, 
by one God. 

7. But the manifestation of the Spirit is given to 
every man to profit withal. 

These miraculous manifestations of the Divine Spirit were 
bestowed on those few officers of the church to profit others — 
to accomplish good to the hearers rather than to themselves. 
Although it is said they were given to every man, the expres- 
sion is limited to every man that had them, not all the minis- 
ters, nor all the members of the church. This is made evident 
in their enumeration, 1 Cor. xii. 8, where it is said : " For to one 
is given the word of wisdom, and to another the word of 
knowledge by the same Spirit." 

11. But all these worketh that one and the self-same 
Spirit, dividing to every man severally as he will. 

That is dividing to every man who had them according to 
the Spirit's own will and pleasure. Although it is also that 
God gives the spirit of conviction, of regeneration, and sanc- 
tification to every man severally as he will, for their own 
benefit, yet this is not the subject of the apostle's discourse in 
this place, but only the miraculous endowments which were 
manifested in a few. The apostle again refers to it in the end 
of the chapter, where he asks, Are all apostles ? are all teach- 
ers ? are all workers of miracles ? 



CHAPTEE XIII. 

Verse 1. Though I speak with the tongues of men 
and of angels, and not have charity. 

Here we are taught that a man may be a prophet, a worker 
of miracles, be able to move mountains, and yet be destitute 
of true piety. Num. xxii. 6, 12, 20, 22. 1 Sam. xvi. 14, 23. 

A man must be regenerated by the Holy Spirit, be sanctified 
and made holy, and thus fitted for heaven, or he can never go 
there. John hi. 3. Heb. xii. 14. Matt. xxv. 1-12. 

5. Doth not behave itself unseemly, seeketh not her 
own. 



474 I. CORINTHIANS—CHAP. XIV. 

The word only is omitted here, and must be supplied after 
the word own, because it is a Christian's duty to seek his own 
good in this world a id in that which is to come. It is like- 
wise his duty to provide for his own household. He is re- 
quired only to love his neighbor as himself. 1 Tim. v. 8. 

7. Beareth all things, believeth all things, hopeth 
all things, endureth all things. 

The Christian disposition to meekness, endurance,, gentleness 
and charity is essential to piety. Without it we can not let 
our light shine, nor do honor to the gospel. All things is 
frequently used in the sacred word in a limited sense. We 
must be guarded against so widely interpreting it, as some would 
have us to interpret it, lest we should teach false doctrines and 
make revelation at variance with itself. We should bear all 
injuries meekly and patiently that we may preserve and ex- 
hibit the meekness and benevolence of the Christian character, 
and we should hope for all good from our brethren, and not 
be forward to think evil of them. The passage is not to be 
interpreted as teaching us to think and believe all evil of our 
brethren in believing all things. 



CHAPTBE XIY. 

"Verse 3. But he that prophesieth speaketh unto 
men to edification, and exhortation, and comfort. 

Prophesieth, that is, preacheth, or exhorteth, or teach eth. 
The word does not always mean to predict or foretell future 
events. 

7. And even things without life giving sound, 
whether pipe or harp, except they give a distinction 
in the sounds, how shall it be known what is piped or 
harped ? 

On the face of this verse all instrumental music in the 
church seems to be condemned. 

This appears also to comport with Heb. ix. 9, 10, and ought 
to awaken more inquiry in the church respecting carnal 
delights being introduced into the spiritual devotions of the 
church. It is not said that organs, melo leons and harps and 
violins are wrong in being made accompaniments in Sabbath 
worship. 



L COKINTHIANS— CHAP. XIV. 475 

But the writer knows that there are those who doubt and 
question their propriety, and who would prefer vocal music, 
and that by the church without a choir. 

If some feel satisfied that instrumental music is suitable and 
proper in our Christian assemblies, because David used the 
harp, it may be said in reply that he also danced before the 
Lord in worship, 2 Sam. vi. 14; and the above quoted 
passage from Hebrews, respecting the Jewish Church and its 
ordinances, also bears upon the subject which stood only in 
meats and drinks and divers washings and carnal ordinances, 
imposed upon them until the time of reformation. The ques- 
tion then is, whether the time of reformation be not now coxe 
to dispense with such carnal things in our more spiritual dis- 
pensation, and we worship not with dumb and senseless instru- 
ments, but with our hearts and voices, making melody to the 
Lord ? There are those in the church who would rejoice in 
the change, and to have none but vocal music in public wor- 
ship. If David's example is authority, why not dance as he 
did? 

These suggestions are made to induce inquiry and examina- 
tion into the subject ; and it does seem that there is ground to 
question the propriety of such things in the more spiritual dis- 
pensation under which we live and with which we are blessed. 

If the praise of God is by our modern use of organs and 
choirs almost entirely taken from the congregation, it seems 
that little more need be shown for their rejection. 

22. Wherefore tongues are for a sign, not to them 
that believe, but to them that believe not: but prophe- 
sying serveth not for them that believe not, but for 
them which believe. 

Tongues signify the miraculous power conferred upon 
many ministers of the church in those early days ; and, being 
a miracle, manifested the divine power, and thus were a sign to 
unbelievers that Grod was with the church. L>ut prophesying, 
teaching or exhorting was naturally adapted to believers to 
comfort, instruct, and to build them up in grace and faith. 
But in the two succeeding verses it seems that the apostle 
warns them not to abuse this miraculous power of speaking in 
languages which they have never learned, and which were un- 
known to their brethren, and which it would be necessary for 
some other one to interpret to the congregation. 

Once I was at a loss to see the propriety and consistency of 
these three verses. They appeared to involve a contradiction, 
and for fourteen years they were under a cloud to me, and 
seemed to involve three contradictions. 



476 I. COBINTHIANS— CHAP. XIV. 

But when I saw that the apostle was showing the impro- 
priety of ostentatiously displaying miracles in a church meet- 
ing where only the brethren were contemplated, as shown by 
the whole church being assembled in one place, then those 
seeming discrepancies vanished in a moment, and the whole 
subject became perfectly clear. Although miracles were 
proper in promiscuous assemblies, they were useless where 
only the members of the church were contemplated or 
addressed ; for as they were already believers, they did not 
need miracles to convince them that the gospel was true. The 
unbeliever who might drop in to see how these Christians 
deported themselves would be only a spectator, and would 
perceive the inconsistency of showing miraculous powers in a 
church meeting, and would esteem those who did so to bemad 
or foolish. But if he only saw them discoursing about divine 
things to the comfort and edification of the brethren, he would 
appreciate the propriety of their conduct, and when he went 
away he would carry with him the conviction of their pro- 
priety and discretion that might be a benefit to him. 

When it was said, Tongues are for a sign to unbelievers, but 
prophesying serveth not for unbelievers, it evidently teaches 
that it was speaking of the natural adaptedness of miracles to 
convince and profit unbelievers, as preaching or exhortation 
were naturally adapted to benefit believers. But then when 
an unbeliever dropped into a church meeting, and saw them 
speaking with tongues to those who did not need miracles, the 
impropriety would disgust him. But although prophesying 
was not naturally adapted to be useful to unbelievers, yet when 
such an one saw Christians acting discreetly and judiciously, 
their discreet conduct might impress him favorably. 

30. If any thing be revealed to another that sitteth 
by, let the first hold his peace. 

In a church meeting, where speaking or preaching is pro- 
gressing, and a revelation be made to one who is sitting there, 
let him who has this revelation wait in silence until the one 
who is speaking has finished what he has to say, and sits down, 
and then he may rise and speak. Let there be no interruption, 
no disorder, no confusion in their assemblies. 

34. Let your women keep silence in the churches: 
for it is not permitted unto them to speak : but they 
are commanded to be under obedience, as also saith the 
law. 

If some disobey the law, they show what they are ; for there 
must be also heresies among you that they which are approved 



I. COKINTHTANS— CHAP. XVI. 477 

may be made manifest. 1 Cor. xi. 3-15, 19 , Eph. v. 22-24. 
Col. iii.18. 1 Tim. ii. 11-14. By their fruits ye shall know them. 

37. If any man think himself to be a prophet, or spir- 
itual, let him acknowledge that the things I write unto 
you are the commandments of the Lord. 

If the Sacred Scriptures are of God, let us treat them as 
such by receiving them, doing as they teach, or else we reject 
them, and show ourselves unbelievers " To the law and the 
testimony : if they speak not according to this word, it is be- 
cause there is no light in them." Isa. viii. 20. John viii. 47. 



CHAPTEE XYI. 

Verse 2. Upon the first day of the week let everj 
one of you lay by him in store, as God hath prospered 
him, that there be no gatherings when I come. 

Some pervert this passage by quoting it to justify collec- 
tions in the church on the Lord's day, when it only requires a 
person to lay by him as something dedicated to God and to be 
reserved sacredly for the Lord's use. He may lay it in some 
drawer in his desk, or lay it by in any suitable place, and then 
any other day except the Lord's day he may hand it over to 
the treasurer ; but he may not profane the sanctuary of God 
and the worship of God by taking it to the house of God on the 
Lord's day. This would be both profaning the Lord's day and 
desecrating the Lord's house. If he pays it over to any on that 
day that person must receive it, count it, and enter in his book, 
or charge his memory with it, and thus cause him to charge 
his mind with worldly matters that are not suitable for the 
holy day. 

If a chest or box were so placed in the church that contri- 
butions could be dropped into it, it would be like laying by in 
store ; for it would not be a business transaction between men, 
it would only be between man and the Lord. 

22. If any man love not the Lord Jesus Christ, let 
him be Anathema, Maran atha. 

If the tender mercy of Christ and his goodness in offering 
himself to die for us do not excite and warm our liveliest affec- 
tions, we show how unfeeling and wicked our hearts are and 
how dangerous our condition is. 



478 I. COKINTHIANS— CHAP. XVI. 

23. The grace of our Lord Jesus Christ be with 
you. 

As they would be in a thousand different places, how could 
the grace of Christ be with them to keep, forgive, comfort, 
sanctify and protect them, unless he be God ? the omnipresent 
God ? No more evidence of his divinity is needed. 



THE SECOND EPISTLE OF PAUL TO 
THE CORIOTHIAm 

CHAPTER I. 

Verse 2. Grace be to you, and peace, from God our 
Father, and from the Lord Jesus Christ. 

If the Savior were only a creature — a man and not the in- 
finite One, he would have no grace to bestow. Being associa- 
ted with God the Father in bestowing grace upon poor souls 
throughout the world, proves him to be God ; and ought to 
convince Griesbach and all others. 

11. Ye also helping together by prayer for us. 

The church is one body, one interest, one kingdom. Their 
prayers should ascend for the ministers and for all the mem- 
bers, for the promotion of all her interest. Neglect of it may 
retard her progress, while continued, fervent and devout 
prayer will help her progress. 

12. For our rejoicing is this, the testimony of our 
conscience, that in simplicity and godly sincerity, 
not with fleshly wisdom. 

The ministers of the gospel should remember that God has 
chosen and set apart earthen vessels to convey the instructions 
of his grace. to a lost world, and they are not to make any dis- 
play of their own wisdom or parts, but serve their Master and 
set forth the instructions of his gospel. 

18. But as God is true, our word toward you was not 
yea and nay. 

Was not spoken from our own authority, or as our word ; 
but as God's word. 



480 II. CORINTHIANS— CHAP. III. 



CHAPTBE II. 

Terse 6. Sufficient to such a man is this punishment, 
which was inflicted of many. 

Such a man — one who had been made the subject of disci- 
pline in the Corinthian Church. 

11. .Lest Satan should get an advantage of us: for 
we are not ignorant of his devices. 

The enemy is plying every means in his power to trouble 
and dishonor the church by stirring up the restrained remains 
of our depraved nature to commit sin, and thus to bring trouble 
and disgrace upon us and upon the gospel. We should watch and 
pray that we may be kept from yielding to his temptation. And 
when any do yield to him we must faithfully apply the disci- 
pline of the church to reclaim them. And if that can not be 
done, we must separate them from our communion, that the 
disgrace may rest upon them alone. 

15. For we are unto God a sweet savor of Christ 
in them that are saved, and in them that perish. 

The glorious goodness and grace of God are displayed in 
employing the ministry to save the souls of lost men. And 
by this effort to save them divine goodness and grace are dis- 
played whether they are saved or lost. If they are lost, the 
gospel they have rejected will fall like a millstone upon them, 
aggravating their guilt. 



CHAPTEE III. 

Verse 5. Not that we are sufficient of ourselves to 
think any thing as of ourselves; but our sufficiency is 
of God. 

No man can do any thing or think any thing independently 
of God, for in him we live and move and have our being. So 
the Lord said, No man can come to me, except it were given 
unto him of my Father ; for without me ye can do nothing. 
John vi. 65 ; xv. 5. Phil. iv. 13. k 

10. For even that which was made glorious had no 



II. CORINTHIANS— CHAP. IV. 481 

glory in this respect, by reason of the glory that 
excelleth. 

Glorious things seem to lose their glory when put with 
things that are much more bright in glory. 

14. But their minds were blinded: for unto this day 
remaineth the same vail untaken away in the reading 
of the old testament; which vail is done away in 
Christ. 

The scriptures of the Old Testament as well as of the New, 
are sufficiently plain to teach men the truth. If they are not 
taught and enlightened, it is because there is some fault in 
them that prevents them from receiving the truth that is plainly 
revealed. The coming of the Messiah was plainly revealed to 
the Jews, the time when he should come, and the place where 
he should be born. Isa. vii. 14. Dan. ix. 24, 27. Micah v. 
2. The Jews knew well where Christ was to be born, for 
when Herod inquired of them they could tell him. Matt. ii. 5. 
They showed that they had knowledge on this subject. Do 
not Quakers know that the eucharist and the sacrament of bap- 
tism are commanded in the gospel? 1 Cor. xi. 24. Matt, xxviii. 
19. They do know as well as believers do know. But yet 
they reject what they know to be true because their hearts are 
not right. 

Do not other heretics know ? Do not believers in universal 
salvation know that, at the final judgment the Judge will say 
to the wicked, " Depart, ye cursed, into everlasting fire, prepared 
for the devil and his angels." Indeed, they do know it as well 
as believers know it. 

Do not Unitarians know as well as others the second person 
in the Godhead is the God who created all things? John i. 14. 
Indeed they know it. Why not receive it then? because they 
do not like it. 



CHAPTER IV. 

Verse 3. But if our gospel be hid, it is hid to them 
that are lost. 

There are vast numbers of the fallen children of Adam to 
whom the truth comes not with its proper force of light and 
power. The light shined in darkness, and the darkness com- 
prehended it not. The carnal mind is enmity against God, for 



482 II. CORINTHIANS-CHAP. IV. "** * 

it is not subject to the law of God, neither indeed can be. The 
natural man receiveth not the things of the Spirit of God, for 
the j are foolishness to him; neither can he know them because 
they are spiritually discerned. And this is the condemnation 
that light is come into the world, and men loved darkness 
rather than light, because their deeds were evil. If men were 
not evil and perverse they would not love darkness rather than 
light. It must be exceedingly perverse and unwise to love 
darkness rather than light, for it is choosing death rather than 
life. ; 

Such are said to be lost, although they are here in the land 
of light and privileges, because their hearts are hardened and 
their minds are blinded. This shows them to be lost : as it is 
written, He that believeth not is condemned already. Why does 
he not hasten, and run, and fly to Christ for salvation? Truly 
he must be dead in trespasses and sin. Salvation calls him 
continually with the kind voice of love and mercy. But he 
regards it not. He is lost. Sin has its strong bands upon him. 
And he will not fly to Christ to break his iron bands and set 
his poor soul free. 

4. In whom the god of this world hath blinded the 
minds of them which believe not, lest the light of the 
glorious gospel of Christ, who is the image of God, 
should shine unto them. 

The god of this world is the evil one, the power of evil. He 
it is that blinds the mind of the wicked men, and hardens their 
hearts to hinder them from believing the gospel. 

Christ the Word is the image of God, his exact representa- 
tive, having all his perfections, and all his character and attrib- 
utes ; for it is written of him, " Who being the brightness of his 
glory and the express image of his person." What more could 
be said to show his divine nature ? 

5. Tor we preach not ourselves, but Christ Jesus the 
Lord; and ourselves your servants for Jesus' sake. 

For unto which of the angels said He at any time, Thou art 
my Son, this day have I begotten thee ? And again, I will be 
to Him a Father, and He shall be to me a Son. The Son 
never derived his being from any quarter ; for He is himself 
the Eternal, Everliving and Almighty God, the Everlasting 
Father and the Prince of Peace. Isa. ix. 6. 

In the second Psalm, it is written, "I will declare the decree: 
the Lord hath said unto me Thou art my Son ; this day have 
I begotten thee." The begetting relates to his human nature, 
and was manifested in his conception and his resurrection ; and 



II CORINTHIANS— CHAP. V. 483 

this is his being begotten in decree, in the divine intention and 
purpose when they weie future, when it was spoken by the 
Psalmist ; and it is so interpreted in the word. Luke i. 35 
Acts xiii. 33. Rom. i. 4. It has no reference to the origina- 
tion of his being, but to the manifestation of his Messiahship. 

17. For our light of affliction, which is but for a 
moment, worketh for us a far mere exceeding and 
eternal weight of glory. 

If our afflictions, which are only for a moment compared 
with that eternal misery which we deserve, are necessary to 
prepare us for greater glorj r and bliss in heaven than we should 
have had without them, then we should be resigned, submis- 
sive and patient under them, because they are God's hand ; 
and we may remember that they are sent in Fatherly love. 
Heb. xii. 6. 



CHAPTEE V. 

Verse 14. For the love of Christ constraineth us; 
because we thus judge, that if one died for all, then 
all were dead. 

By misunderstanding this passage, the writer supposed that 
the last clause was a declaration that all the human race must 
have been dead in trespasses and sins, else it could not be that 
Christ should have died for them all. But after several years 
of this darkness, he was enlightened and reclaimed by study- 
ing Rom. vi. 7; he that is dead is freed from sin. As thos<j 
who have suffered temporal death are not so freed, and as those 
who are dead in trespasses and sins are not so freed, he came 
to the conclusion that the meaning of both passages is, "dead ,s 
by having the death of Christ imputed to them. Christ died 
for all the elect, for all those who were given to him. John 
xvii. 2. Ps. ex. 3. This does not discourage any from coming 
to Christ but cavilers ; for many come to him daily and re- 
ceive salvation. Rom. vl 3. 

16. Wherefore henceforth know we no man after the 
flesh: yea, though we have known Christ after the 
flesh, yet now henceforth know we him no more. 

That is, we do not know Him after the flesh any more. 
Such adjuncts are to be interpreted according to the subject, 



484 II. CORINTHIANS— CHAP. XL 

and are not to be applied beyond. What is meant by not 
knowing any man after the flesh, is in relation to their future 
state, which we can not determine from their appearance here 
in time, 

19. To wit ? that God was id Christ, reconciling the 
world unto himself, not imputing their trespasses 
unto them. 

The trespasses of wicked men, the impenitent, we see and 
know are imputed unto them. Those He reconciles only are 
delivered from this imputation, and they are of the world of 
mankind, as explained in the parallel passage. Rev. v. 9. 1 
John v. 19. 

To interpret this passage as meaning all that the words might 
mean considered in themselves, and separate from the context 
and the subject, would be to wrest it, to make it teach what is 
not true, to ignore facts, to produce discrepancies in revelation, 
and to deceive ourselves ; for we see that the whole world is 
not reconciled to God, but lieth in wickedness. 1 John v. 19. 
Although it is true that Christ came to save sinners ; it is 
not true that he came tc* save all sinners actually. And yet it 
is true that he came to save sinners, if he save none other than 
sinners* 

21. For he hath made Him to be sin. 
That is, a sin-offering. 



CHAPTEE XL 

Terse 8. I robbed other churches. 

Many words in revelation have to be interpreted in a sym- 
bolical sense, and not in their natural sense. We know that the 
apostle did not rob churches, nor wrong them. And yet he 
says forgive me this wrong, xii. 13. 

13. For such are false apostles. 

The apostle severely censures those wicked men who ac- 
cused him for self-sacrifice in promoting the gospel. The 
unbridled tongues of wicked men show what they are : as it is 
written, " By their fruits ye shall know them." While they think 
to get praise for their devotion to the gospel, they only get 
censure for evil speaking. 



II. CORINTHIANS— CHAP. XII. 485 

14. And no marvel; for Satan himself is transformed 
into an angel of light. 

The wicked often assume the character of the good to de- 
ceive men, and to accomplish their evil purposes. Rev. xii. 9. 

17. That which I speak, I speak it not after the 
Lord, but as it were foolishly, in this confidence of 
boasting. 

This must be considered a difficult passage; for why put in 
such a connection something which is not given of God. But 
what the apostle said, if not after God, in the sense of its being 
spoken of divine authority, was nevertheless true ; but it is 
spoken only on the apostle's authority : for many things 
might be said in truth which were not commanded ; for all 
that is true is not revealed. But so much is revealed as God 
would give us on his authority. We can conceive that the 
apostle was taught to say these things upon his own au- 
thority. 

20. For ye suffer, if a man bring you. into bondage. 

When Joseph was feloniously kidnapped by his brethren, in 
the anguish of his soul he submitted patiently and meekly. 
So when one was sold for theft, or for any other debt they 
submitted meekly, because they were the children of God. 
Four Presbyterian ministers of my own Synod have said, that 
if they were slaves they would kill their masters to get their 
liberty, if they saw any way by which it would succeed. But 
that is the spirit of Antichrist. 1 John iii. 15. 

When they habitually submitted they were enslaved in the 
usual and lawful manner, and not by manstealing as Joseph 
was. See Exod. xxi. 7; xxii. 3. Lev. xxv. 39, 45. 1 Cor. 
vii. 21. Tit. ii. 9, 10. Gen. xvi. 9 ; xvii. 12, 13. Philemon 
xii 15. 



CHAPTER XII. 

Verse 5. Of such a one will I glory: yet of myself 
I will not glory, but in mine infirmities. 

It must seem then that this man was not Paul, but another 
saint. 



.**«. 



486 II. CORINTHIANS— CHAP. XIII. 



CHAPTER XIII. 

Terse 4. For though he was crucified through weak- 
ness, yet he liveth by the power of God. 

This is not paradoxical, for if Messiah was really human as 
well as divine, he must have had human weakness as well as 
almighty strength. He had the weakness and mortality of 
man, or he could not have been put to death in the flesh. 
1 Peter iii. 18. 

11. Finally, brethren, farewell. Be perfect. 

Although perfection to fallen men is an impossibility, yet it 
is the duty of every human being, because imperfection in 
holiness is sinful, which a holy God and his holy law must 
always oppose and condemn. It is commanded to us to be 
perfect even as our Father which in heaven is perfect, and 
because sin and every degree of it is wrong and evil. Matt, 
v. 48. An evil heart and all its effusions deserves eternal 
death independent of all its circumstances ; it is wicked in in- 
fants, in children and in adults. Nothing can justify, nothing 
can excuse it ; it is wicked in itself. 

14. The grace of the Lord Jesus Christ, and the love 
of God, and the communion of the Holy Ghost, be 
with you all. Amen. 

This supposes the omnipresence of all the three persons of 
the Trinity, and proves that there are three that bear record 
in heaven. 1 John v. 7. 



THE EPISTLE OF PAUL TO THE 
GALATIANS. 

CHAPTER I. 

Verse 1. Paul, an apostle, not of men, neither by 
man, but by Jesus Christ, and God the Father, who 
raised him from the dead. 

If the Son or Word was God, it would seem that he did not 
need to have the Father raise him from the dead. If he did 
not need it, the Father might act in it because he loved the 
Son, and because lie would show his divine approval of the 
work which the Son was engaged in. 

fy- The Son, as he was the mighty God, had power to both lay 
down his life and to take it again. He could as easily raise 
his own body as he could raise the body of Lazarus. For as 
the Divine Being must always be the same without variable- 
ness or shadow of turning, his divine power as the mighty 
God was just the same during the three days that his body lay 
in the tomb that it was before and after. Besides as the three 
persons of the Godhead are one, what is done by one is, in 
some sense, done by all of them. And yet the scriptures 
never speak of either person taking human nature to become 
the Messiah, but the Son. But as their counsels are one, the 
three were as really agreed in will respecting it as was the will 
of the Son. Therefore what any one of them does, it is proper 
to say, God does. 

6. I marvel that ye are so soon removed from him 
that called you into the grace of Christ unto another 
gospel. 

They were not really removed, but were perplexed by false 
teachers, so as to need this reproof to guard them from the 
defection to which they were exposed. 

10. For do I now persuade men, or God? 

Men only was he endeavoring to persuade to adhere to God 
and to truth. 



488 GALATIANS—CHAP. II. 

15. But when it pleased God, who separated me from 
my mother's womb, and called me by his grace. 

It is not uncommon with inspired writers to define what 
God they speak of. 2 Cor. iv. 6. Gen. xxxi. 13. 2 Chron. 
xx. 6. Ps. lxxxvi. 10. Hosea xi. 9. Rom. xv. 5. 1 Cor. 
viii. 6. 2 Cor. xiii. 11. Heb. iii. 4. 

19. But other of the apostles saw I none, save James 
the Lord's brother. 

Paul on this visit saw none of the twelve but Peter and 
James the Lord's brother. James the Lord's brother is con- 
fessedly the son of Alpheus and Mary, which Mary was either 
the mother of Jesus, or her sister. If she was Mary's sister, 
then she and her sister were both named Mary. If this is ab- 
surd to suppose, then, after Joseph's death, Alpheus had 
married the widow, that is, had married the Virgin Mary, and 
had this son by her as well as other children. And then 
James the less was the Lord's brother. But as this subject is 
not deemed of importance to us, it is not definitely explained 
to us. 



CHAPTEE II. 

Verse 2. And I went up by revelation, and commu- 
nicated unto them that gospel which I preach among 
the Gentiles, but privately to them that were of repu- 
tation, lest by any means I should run, or had run, in 
vain. 

Here is a remarkable display of modest humility in the 
apostle, who, having received his knowledge of the gospel by 
the revelation of Jesus Christ, is yet inquiring of his brother 
apostles whether it was right. This also shows his entire con- 
fidence in them, and that they understood the subject. We 
have a similar instance of the modesty of the Baptist, who, 
after being told by a voice from heaven at the baptism of 
Christ that he was the Son of God, afterward sent messengers 
to Christ to inquire of him, " Art thou he that should come, 
or do we look for another ?'' Matt. xi. 3. 
^;Paul evidently had no doubt that the apostles knew their 
business, and as they were commissioned to commence the 
gospel dispensation, they were fully instructed in their work. 
And we can hereby see clearly that if they neither established 



GALATIANS— CHAP, II. 489 

diocesan episcopacy, nor popery, then they are not of God, 
but are corruptions since introduced by wicked and ambitious 
men. Matt, xxiii. 8-12; xx. 25, 26, 27. Eph. i. 22 ; iv. 5. 11. 
If the verse 11 enumerates the officers of the church for the 
perfecting of the work of the ministry, for the edifying of the 
body of Jhrist, and if diocesans and popes are omitted, then 
we know that they are not of divine appointment, and do not 
pertain to the ministry. 

Then if we read the beginning of Acts, and see that neither 
pope nor diocesan was set up in the first century of the primi- 
tive church, we can know that they are corruptions which have 
been introduced since the apostles, and that the primitive 
church had no such officers. And we can know also that the 
papal church is not the primitive church. 

3. But neither Titus, who was with me, being a 
Greek, was compelled to be circumcised. 

Titus was a Gentile, and the false brethren, Judaizing 
teachers, wanted him to be circumcised. But the Apostle 
Paul and his adherents did not yield to them — did not circum- 
cise him. 

6. But of those who seemed to be somewhat, what- 
soever they were, it maketh no matter to me; God 
accepteth no man's person: for they who seemed to be 
somewhat in conference added nothing to me. 

The leading ministers could add nothing to Paul's knowl- 
edge of the gospel, nor to his commission ; for he had both 
from the Lord, and they could not be increased nor improved. 
But on the other hand, instead of being unprofitable, they 
confirmed both his knowledge and his commission to the 
Gentiles. 

8. For he that wrought effectually in Peter to the 
apostleship of the circumcision, the same was mighty 
in me toward the Gentiles. 

Peter's special commission directed him to the Jews, as 
Paul's commission set him over the Gentiles. But although 
all the apostles and all the ministers might preach when 
emergencies required in any place and to all men, yet the mis- 
sion of Paul set him over or among the Gentiles, as the com- 
mission of Peter expressly sent him to the Jews. 

Now this did not belong to their apostolic office ; but to the 
location of their fields of labor, one among the Gentiles, and 
the other among the Jews, for they were both apostles and of 
equal grade 



490 GALATIANS—CHAP. It ' ^* 

Hence it is clear that if Peter was pope among the Jews, 
then was Paul pope among the Gentiles. And as the Gentiles 
were by far the greater part of the world, Paul was the uni- 
versal bishop, or nearly so, and Peter was pope only among 
the small sect of the Jews. 

Another beam of light gleams upon us. As Peter's com- 
mission directed him to the Hebrews, if he were obedient to 
his Lord, he would confine himself chiefly to Judea. If 
therefore he was a good man and regarded his divine com- 
mission, he would not go to the Gentiles, which belonged to 
Paul's jurisdiction. For as Rome was a Gentile city, it be- 
longed to Paul's jurisdiction. Therefore ecclesiastical history 
is to be credited in the alleged fact that Peter never was at 
Rome, But why the bishop of Rome should be chosen as the 
universal bishop rather than the minister of Jerusalem, the 
scriptures have not told us, and there can be no other 
authority. 

9. And when James, Cephas, and John, who seemed 
to be pillars, perceived the grace that was given unto 
me, they gave to me and Barnabas the right hands of 
fellowship: that we should go unto the heathen, and 
they uuto the circumcision. 

Here we have light again. Peter and James and John are 
associated as of equal authority in recognizing Paul and Bar- 
nabas and their field of labor. And why is James named first, 
and before Cephas or Peter, if Peter was pope and the highest 
dignitary in the church? If Peter was pope, then all the 
authority was in him, and James and John had nothing to say. 
Nay, if Peter was the universal bishop, then he was bishop 
over the Gentiles as well as over the Jews. And why did he 
then acknowledge Paul as having the same jurisdiction over 
the Gentiles that he had over the Jews ? 

If Peter knew nothing about his having such jurisdiction, 
then he did not have it. And there was no pope in the primi- 
tive church. 

And as the primitive church was the first church, and had 
no pope, then it follows conclusively that as the Catholic 
Church has a papal head, she is not the first church, nor the 
oldest church, but a corrupt church, which has sprung up since, 
like other heretical sects. See Acts xv. 2, 22, 24. Matt, 
xxiii. 9 ; xx. 25. 

And it follows also that she has entirely a different organiza- 
tion, and another head than Christ, and teaches a vtry differ- 
ent system of doctrine, another gospel, she is not a church of 
Christ at all, but Antichrist. Gal. i. 8, 9. 



GALATIANS— CHAP. IT. 491 

11. But when Peter was come to Antioch, I with- 
stood him to the face, because he was to be blamed. 

Peter does not seem here like a rock on which Christ would 
build his church. Neither did he seem like it when he swore 
profanely to a falsehood. Matt. xxvi. 72, 74. And jet 
Christ's promise to him was true in its meaning, which was 
that he would give the keys to Peter to unlock the gospel dis- 
pensation to the Jews as he did on the day of Pentecost, Acts 
ii. 1-41, and to the Gentiles, x. 44, 45. All the converts that 
Peter made were built upon him, as is true of all converts 
made by other ministers who were all just as much founda- 
tion rocks as Peter. But our Lord referred to Peter as open- 
ing the church to both Jews and Gentiles. See Eph. ii. 20. 
In any other respect Peter was not a rock on which the king- 
dom of Christ was built. Is the church being now in build- 
ing ? On whom is its building proceeding now ? Is it 
on Peter ? Who has the keys now ? Is it Peter ? 

If Peterwere to be blamed for doing wrong, then Pope Peter 
was not infallible ; or if the pope is infallible, then Peter was 
not pope. Take either horn of the dilemma and you convict 
popery of error. 

Besides this the decision of the council declaring the pope 
infallible is illogical, for as the council was not infallible then 
its decision is only fallible and may be erroneous. It was the 
prerogative of the pope if he is infallible to declare the dogma. 

He promulgated the dogma of the immaculateness of the 
Virgin in 1854. And he should have pronounced the dogma 
of his infallibility. If one belonged to him, so also did the 
other; therefore the decision of the council is incoherent and 
illogical. 

And the whole Catholic Church, council and pope, were 
ignorant on these points until 1865 and 1870; they can make 
no pretense to infallibility, or they would always have known 
both. But they were in darkness and ignorance on both these 
points until .recently; it argues poorly for the pretense of in- 
fallibility. 

12. For before that certain came from James, he did 
eat with the Gentiles: but when they were come, he 
withdrew and separated himself, fearing them which 
were of the circumcision. 

The Lord Jesus did not give him as much endurance and 
steadfastness as he gave to Paul, who stood firm and became a 
rock or a hammer to crush Peter. 

But Peter in Antioch was out of his jurisdiction and was on 



492 GALATIANS— CHAP. III. 

Paul's ground and Paul's jurisdiction. And Paul acted as 
bishop and reprover over him. For Antioch was the capital 
of the Greek kings of Syria, and where the first Gentile Church 
was organized. 

13. And the other Jews dissembled likewise with 
him; insomuch that Barnabas also was carried away 
with their dissimulation. 

Men are much more prone to follow bad examples than 
good ones. When men give way to evil they know not how 
far its influence may extend in corrupting society. The only 
proper and safe way is, " To do no evil," 2 Cor. xiii. 7, but 
alwaj's follow that which is good. 

16. Knowing that a man is not justified by the 
works of the law. 

This must be a truth, or else Christ has died in vain. James 
himself could not gainsay it. A man that has not good works 
can not be saved because h.j is not born again. Neither is 
there any room for him in heaven, because he is not fitted for 
heaven. But then he is not justified nor saved for those good 
works ; but only for what Christ has done. Good works are 
essential to salvation ; but no sinner is saved by them, or for 
them, but only for Christ. Gal. ii. 16. Surety Paul and 
James are in one mind on the necessity of the works, and on 
the point that a wicked unsanctified man can not be saved by 
faith. But a regenerated man is not saved by regeneration, 
but by faith only. His faith alone secures his salvation ; but 
his faith must not be alone, although nothing else be the ground 
of his acceptance. He needs holiness to fit him for heaven. 
James is right, Gal. ii. 14, 17 ; because an unregenerate and 
unhoty sinner can not be saved by faith, so Paul agrees. 
Gal. ii. 17. 



CHAPTER III. 

Verse 1. O foolish Galatians, who hath bewitched 
you, that ye should not obey the truth? 

False teachers (Gal. iii. 4) were persuading the Galatians to 
observe circumcision and the Mosaic law. And many were 
giving heed to them and in part persuaded, or at least they 
were perplexed, and Paul wrote this letter to relieve them and 
as a preventative of apostasy. 



GALATIANS— CHAP. IY. 493 

Although Christians will never finally fall away and perish, 
yet the same means must be used as if they could. 

10. For as many as are of the works of the law are 
under the curse. 

We must be careful that we do not put such a construction 
upon any scripture as shall lead us to seek justification by 
works, for then we shall be lost. But we ought to believe in 
good works as evidence of regeneration and qualification to 
enjoy heaven, but not for a righteousness to take us there. 

11. But that no man is justified by the law in the 
sight of God, it is evident: for, The just shall live by 
faith. 

This is the gospel, and the apostles all knew it. Gal. iii. 
18, 19, 26. 

27. For as many of you as have been baptized into 
Christ have put on Christ. 

As many as have been regenerated, or baptized by the Holy 
Ghost, are clothed with the righteousness of Christ imputed 
to them and made theirs forever. Water baptism can not do 
this. 

28. There is neither Jew nor Greek. 

No difference made between them in justification. 

29. And if ye be Christ's, then are ye Abraham's 
seed, and heirs according to the promise. 

This is the gospel. If men disbelieve it, they must answer 
at the great day. The promise made to Abraham is, I will be 
a God to thee and to thy seed after thee. The covenant was 
with his seed ; it embraced his children as well as him, and 
required them to be circumcised, as well as it required 
him to be circumcised. Now if any man be in Christ, the 
promise is to him and to his children equally. So says this 
gospel. 

And the primitive church acted on it and baptized whole 
households, and this passage explains and confirms it. So 
does 1 Cor. vii. 14, by showing that if one parent was a be- 
liever, the children were eligible to all the privileges. So 
also does Gal. iii. 7. Those who are of faith are the children 
of Abraham, having the promise both to them and to their 
seed. 



_ 



494 GALATIANS— CHAP. V. 



CHAPTEE IV. 

Terse 10. Ye observe days, and months, and times, 
and years. 

These times were not the Sabbath which God had com- 
manded, for an inspired apostle could not object to that. Bat 
it was the observance of times that God had not appointed as 
Easter, Fridays and a thousand others, that they who teach 
another gospel have appointed to amuse and deceive the simple 
to their ruin. 

30. Nevertheless what saith the scripture? Casts out 
the bondwoman and her son. 

All were not equal then civilly, but they were in Abraham's 
day equally eligible to communion in the church. 



CHAPTEE V. 

Yerse 4. Christ is become of no effect unto you, 
whosoever of you are justified by the law; ye are 
fallen from grace. 

The apostle is teaching and warning them, and therefore he 
speaks hypothetically, whosoever of you, if there be any who 
are justified by works, instead of seeking to be justified alone 
by faith in Christ, such an one is fallen from grace. 

17. For the flesh lusteth against the Spirit, and the 
Spirit against the flesh: and these are contrary the 
one to the other; so that ye can not do the things that 
ye would. 

When the Christian endeavors to excite holy exercises of 
submission, love, repentance and trust, he can not ; the heart 
will not obey the will on account of the evil nature that re- 
mains in him — when he would do good, evil is done. A Chris- 
tian can not control the affections of his heart. But yet he 
will be kept, if he strive believingly and in the end triumph by 
the force of the Infinite Spirit graciously holding and enabling 
him. Gal. vi. 9. 



THE EPISTLE OF PAUL TO THE 
EPHESIAJSTS. 

CHAPTEE I. 

Verse 1 Paul, an apostle of Jesus Christ by the will 
of God, to the saints which are at Ephesus, and to the 
faithful in Christ Jesus. 

This is an epistle universally addressed to the faithful in 
Christ Jesus. But where was the pope ? Paul seems to oc- 
cupy the place of universal bishop, without naming Peter, or 
making an)' reference to h m. He seems to be ignorant of Pe- 
ters primacy ; and we may believe with good reason, for it did 
not exist. 

| The city of Ephesus was the capital of Ionia, a Roman 
province. It was a Gentile city, and consequently belonged 
to Paul's jurisdiction as did all the Gentile nations. 

10. That in the dispensation of the fullness of times 
he might gather together in one all things in Christ, 
both which are in heaven, and which are on earth; 
even in him. 

All that pertains to the kingdom of God are to be gathered 
in Christ the head. Eph. hi. 15 ; i. 22. 

17. That the God of our Lord Jesus Christ, the 
Father of glory, may give unto you the spirit of wis- 
dom and revelation in the knowledge of him. 

John i. 11. Col. ii. 9, 10. James i. 5. 

19. And what is the exceeding greatness of his 
power to us-ward who believe, according to the work- 
ings of his mighty power. 

The power of God's Almighty grace by the Holy Ghost in 
turning the hearts and souls of the children of wickedness, to 
make them the children of holiness and of God, has never been 
conceived by mortal man. 



496 EPHESIANS— CHAP. IT. 

22. And hath put all things under his feet, and gave 
him to be the head over all things to the church. 

If Christ is the head of the church then the pope can not 
be, unless she has two heads. But she can not serve two mas- 
ters ; and, therefore, she can not have more than one head or 
one master or Lord. 



CHAPTER II. 

20. And are built upon the foundation of the 
apostles and prophets, Jesus Christ himself being the 
chief corner-stone. 

In accordance with the figures of speech in which the scrip- 
tures abound, the church is said to be built upon the founda- 
tion of the apostles and prophets, considering them in their 
ministerial work as laborers in the Lord's vineyard. The souls 
converted to Christ are said to be built upon him by whose 
ministry they have been converted. 

The gold, silver, and precious stones are true converts. The 
wood, hay, stubble, are spurious converts without real piety. 
We can, therefore, perceive the natural import of Peter as a 
rock. Matt. xvi. 18. Peter in his ministry with others buiit 
in three thousand souls on the day of Pentecost into the church. 
Thus he was the rock on which the church was figuratively 
built upon. And then when he was sent for by Cornelius, he 
built in the Gentiles. 

These two instances fulfilled what the Lord promised, when 
he called him the rock on which he would build his church ; 
and gave him the keys to open the gospel kingdom to the Jews 
on the da}' of Pentecost ; and then afterward open it to Cor- 
nelius and the Gentiles, both were built upon Peter or by the 
exercise of his ministry. Thus the church is built upon the 
foundation of the apostles and prophets. The promise to Pe- 
ter does not appear to have any further reference to him than 
was fulfilled in these two instances. 

21. In whom all the building fitly framed together 
growoth unto a holy temple in the Lord. 

Keeping the metaphor, the apostle represents all the build- 
ing as rising in this manner ; Jesus Christ being the chief cor- 
ner-stone of the holy temple. 



EPHESIANS— CHAP. V. 497 



CHAPTER III. 

Verse 8. Unto me, who am less than the least of all 
saints, is this grace given, that I should preach among 
the G-entiles the unsearchable riches of Christ. 

Phil. ii. 3. 2 Cor. iv. 7. 



CHAPTER IV. 

Terse 9. Now that he ascended, what is it but that 
he also descended first into the lower parts of the 
earth? 

The lower parts of the earth refer to His burial, or lying in 
the tomb until the third day. The Apostles' Creed saying, He 
descended into hell, means the same. So does Psalm xvi. 10. 

11, 12. And he gave some, apostles; and some, 
prophets; and some, evangelists; and some, pastors 
and teachers; for the perfecting of the saints, for the 
work of the ministry, for the edifying of the body of 

Christ. 

Here then is the catalogue of the officers or ministers that 
the Head of the churcn appointed for its founding and erection 
under the new dispensation. But among them there is no 
diocesan, no metropolitans, no archbishops, no popes. He who 
desires may easily know the truth about these dignitaries. 



CHAPTER V. 

Verse 27. That he might present it to himself a 
glorious church, not having spot, or wrinkle, or any 
such thing; but that it should be holy and without 
blemish. 

So completely is the believer clothed and covered with his 
heavenly robe of righteousness purchased by Jesus, the Medi- 
ator, that he will appear pure, innocent, and spotless before the 



498 EPIIESIANS—CTIAr. VI. 

throne: hissing, which were innumerable as the sands of tho 
sea, an I as red ns scarlet, will be as snow, or as wool. And hf 
will be accepted as fully and as freely as if he had never sin< 
ned. So wondrous will be the efficacy of the Messiah's atom 
ing blo^d. 

30. For we are members of his body, of his flesh, 
and of his bones. 

The Mediator so loves his redeemed children, that he take 
thern into the rearest and most endearing relation to himself, 
calls them his, makes them as the members of his own body; 
for t »cy are flesh and blood as his own body was, and he loves 
them as tenderly and enduringly. 

32. This is a great mystery: but I speak concerning 
Christ and his church. 

By alluding to the marital relation and the tenderness of its 
ties, the apostle is representing Christ and the church. 



CHAPTER VI. 

Versk 1. Children, obey your parents in tho Lord : 
for this is right. 

Children should delight in this obedience, taking great pleas- 
ure in it. And it would be of unspeakable advantage to them. 

4. And, ye fathers, provoke not your children to 
wrath: but bring them up in the nurture and admoni- 
tion of the Lord. 

Let the parent avoid compromising his dignity, but be just 
and affectionate. Impress upon them a sense of moral obliga- 
tion, and the rich and needed grace of the Lord Jesus Christ. 

5. Servants, be obedient to them that are your mas- 
ters according to the flesh, with fear and trembling, 
in singleness of your heart, as unto Christ. 

The terms master and slave are correlative. If some were 
ma tors others were slaves. For tho sake of euphony or 
something else, (he milder word servant is enirloed by |ho 
inspired writers; slave is used only in two or three instances* 



EPHE8IAN8— CHAP, VI. *W 

Bond-servant li need mora frequently. When such ears I i 

shown to conserve slavery and the rigtlti of the master equally 
with the rights of parents, it is irreverent and impious to make 

it criminal : it is to impute evil to Gtod. Slaves are to know 

and feel that in honoring and terming their masters with fear 

and trembling they are serving Christ. 
8 Xot with eye-service, as men pleasers; but an tho 

nervants of (Jhrint, doing tho will of God from tho 
heart. 

Their heart, and conscience, and soul, must be En the dis- 
charge of this duty. 

7. With good will doing ier?iG6, an tO the Lord, and 

not to men. 

This service is required to be d »ne to men, but not ft| dene 
only to men« The word only is meant to he supplied ; and it 
is necessary for consistency arid truth, as has been shown on 

Philemon 12, 15, and elsewhere, 

9* And, ye matter*, do the name things unto them, 
forbearing threatening: knowing that your ICaateralso 

in in heaven; neither in there renpeet of pernonB with 
him. 

The fame thing* does not mean the same obedience and serv- 
ice ; but the duties which equal \y belong to a matter toward 

his slave. 

21 Hut that ye also may know my affairs, and how 1 
do, Tyehieus, a beloved brother and faithful mini 
in the Lord, shall make known tO you all things. 

The anxiety of some men to support false tenets, and who 

wrest the scriptures, disbelieving some and perverting o\ 

try tO interpret the word all, and the phrases every man, and 

all men, in an unlimited sense. Bttt this wresting of 

scriptures wm not included in the all things which this beloved 

brother was to make known to the Kphesians. The all things 

in this passage were limited to the subject, and were all things 

thai the Kphesians wished to hear about Paul's sflairSin kome. 
] Cor. xii. 7-11. Heb, ii. >K 10. J Cor. it, 5, J7; xv.27. 
John iv. 39, Num. y.\\. 20. ]'s. lxiv. U ; Jxxxix. 47. Zaeh. 
viii. \xf. Matt. x. 22. Hark i. 'M . Acts iv. 21; xix.Ki ; xxii. 
15. 1 Tim* ii. 1, 4 In the exhortation of J\aul to Timothy 

(ii. \ j to offer supplication arid to give thanks for all men, are 

Judas, Ananias and Sapphira to be included? Xo. 1 John 
v. 16, 



I THE EPISTLE OF PAUL TO THE 
PHILIPPIA^S. 

CHAPTER I. 

Yerse 1. Paul and Timotheus, the servants of Jesus 
Christ, to all the saints in Christ Jesus which are at 
Philippi, with the bishops and deacons. 

Paul and Timothy address this epistle to the whole church, 
for the saints with the elders or ministers and deacons were 
all. As they could not have more than one diocesan, their 
use of the word bishops in the plural number shows that they 
intended ministers and not diocesans. 

6. Being confident of this very thing, that he which 
hath begun a good work in you will perform it until the 
day of Jesus Christ. 

When the Immutable Jehovah begins the good work of 
grace in the soul of an ungodly man, he never leaves him 
until he bring him at the day of judgment into the heaven of 
glory. He lets none fall from grace. 

7. Even as it is meet for me to think this of you all, 
because I have you in my heart; inasmuch as both in 
my bonds, and in the defense and confirmation of the 
gospel, ye all are partakers of my grace. 

^ The word confirmation is used by the inspired writers in 
the sense of realizing to us the provisions of gospel grace. 
But fanatics and corrupters of the gospel who wish to please 
men by making another gospel that shall be more agreeable 
to the carnal heart, substitute ritualistic superstitions, saints' 
days and many other carnal ordinances which the Lord never 
appointed. They do this because they have no regard for the 
simplicity and purity of the gospel, nor for the salvation of 
souls ; but only introduce another gospel that shall divert and 
please carnal men, so that they may become popular with 
them and obtain their ends. They seem not to care how much 



PHILIPPIANS— CHAP. II. 501 

the gospel is perverted, how much God is dishonored, nor how 
many souls are lost, if they can only become popular and 
obtain their carnal ends. See Phil. i. 27. 

21. For to me to live is Christ, and to die is gain. 

Christ was the object of his life ; he lived to Christ and for 
Christ while he lived. Death would bring him the greatest 
good and far above all the good of this life. 



CHAPTER II. 

Yerse 4. Look not every man on his own things, 
but every man also on the things of others. 

As we are to love others as ourselves, we must care for all 
their interests as we care for our own. We may care for our 
own things, our own interests, but not for them only ; the word 
only has frequently to be supplied in English to retain the 
sense. Phil. ii. 21. 

6. Who, being in the form of God, thought it not 
robbery to be equal with God. 

The form of God is a singular phrase, when we understand 
that God has no bodily shape or form. But the context shows 
us clearly that the meaning is, Who being in heaven, and in 
the situation of God, being situated as God in heaven, came 
into the world and took the situation of a servant. What a 
humiliating condescension was this. None was high enough 
but he to display this wonderful condescension, and none else 
can have the glory of it. He did it to save lost sinners — 
theirs the benefit, and his the glory. 

25. Yet I supposed it necessary to send to you Epa- 
phroditus, my brother, and companion in labor, and 
fellow soldier, but your messenger, and he that minis- 
tered to my wants. 

Epaphras, or Epaphroditus, was a brother minister, who was 
sent from Philippi to the apostle at Home with contributions 
for his relief. 



502 PHTLIPPIANS— CHAP. III. 



CHAPTER III. 

Yerse 2. Beware of dogs, beware of evil workers, 
beware of the concision. 

Few they are who seem to be aware of the evil that false doc- 
trine is calculated to produce in corrupting the church and hin- 
dering the salvation of souls. Here those who advocated cir- 
cumcision (called the concision) are compared to dogs, how 
far from lambs, as they should deserve to be called. In another 
place, the apostle says, I would they were cut off which 
trouble you. Gal. v. 12. Again, false teaching is called 
damnable heresy. 2 Peter ii. 1. How important for us to 
search until we ascertain and know the truth. John vii. 17. 
James i. 5. 

3. For we are the circumcision, which worship God 
in the spirit, and rejoice in Christ Jesus, and have no 
confidence in the flesh. 

We who heartily embrace the gospel are Jews indeed, are 
circumcised in heart, need not be troubled about the superior 
pretenses of false teachers. 

11. If by any means I might attain unto the resur- 
rection of the dead. 

That is the state of glory. 

12. Not as though I had already attained, either 
were already perfect. 

Not yet was his warfare ended, nor his crown obtained. 

18. For many walk, of whom I have told you often, 
and now tell you even weeping, that they are enemies 
of the cross of Christ, 

Well may we weep with the apostle that many professed 
brethren in the church show by their walk (their lives) that 
they have never been regenerated, but have only a name to 
live, while they are dead in trespasses and sins, and have 
nothing in Christ. Prov. xiv. 6, 12, 16, 27, 32. Acts viii. 21. 






PHILIPPIANS— CHAP. IV.' 503 



CHAPTER IY. 

Verse 3. And I entreat thee also, true yoke-fellow, 
help those women which labored with me in the gospel. 

The}' did not preach the gospel, but promoted the cause of 
Christ by rendering other aids to those who did preach it, fur- 
nishing them food and clothing. Luke viii. 3. Acts xvi. 15. 

15. Now ye Philippians know also, that in the begin- 
ning of the gospel, when I departed from Macedonia. 

From this phrase here we can learn that it has different 
meanings. See Mark i. 1 ; for this beginning mentioned by 
the apostle must have been many years, say twenty, after that 
in Mark. For the vision that called Paul into Macedonia (see 
Acts xvi. 9) is in the Bible chronology set down at 53 A. D., 
which is twenty years after the gospel dispensation commenced. 



THE EPISTLE OF PAUL TO THE 
COLOSSIAISTS. 

CHAPTER I. 

Verse 12. Giving thanks unto the Father, which 
hath made us meet to be partakers of the inheritance 
of the saints in light. 

The same saving work in many respects is ascribed to each 
of the three persons of the Godhead ; for as God is One, there 
is a concurrence of each person in every divine work. Yet it 
is never said that the Father or Holy Ghost assumed human 
nature, or died on the cross, or became Mediator. But in the 
sense of approbation and concurrence it might be said. So 
there is a sense in which the same act is ascribed to men and 
to God. Ps. xvii. 13, 14. Jer. li. 20. 

And the moving of David to number Israel is ascribed both 
to God and to the evil one. 1 Chron. xxi. 1. 2 Sam. xxiv. 1. 
So the hardening of Pharaoh's heart is ascribed to opposite 
influences. Exod. vii. 3 ; viii. 15. Then again it is said indefi- 
nitely that his heart was hardened. Exod. viii. 19. 

14. In whom we have redemption through his blood. 

Our attention is again called to the inquiry, What was the 
penalty of the law of Paradise ? Answer : If the blood of 
Christ's sacrificial death answered the penalty, then death was 
the penalty. Heb. ix. 22. Rom. v. 6; vi. 10; viii. 34; xiv. 
9. 1 Cor. viii. 11 ; xv. 3. 2 Cor. v. 14, 15. 1 Thess. v. 10. 
Col. i. 20, 22. 

15. Who is the image of the invisible God, the first- 
born of every creature. 

God has a moral image, an intellectual image, and a divine 
image. Man was created in the image of God, Gen. i. 26, 
which may be considered as both his intellectual and moral 
images. As the Son of God is said to be the express image 
of the Father's person, we may understand this as referring to 
his divine image or likeness. The first-born of every creature 



COLOSSIANS— CHAP. I. ~** 505 

means that as a man he is the most illustrious, holds the first 
place. 

16. For by him were all things created, that are in 
heaven, and that are in earth. 

Then he created all the angels and all the worlds. ] j 

17. And he is before all things. 

He in His divine nature is thus before all created existences. 
John viii. 58. 

Thus we are compelled to understand his two natures divine 
and human. Rom. ix. 5. Isa. vii. 14 ; ix. 6. Luke i. 34, 35. 

19. For it pleased the Father that in him should all 
fullness dwell. 

This is spoken because of His human nature, for in His 
divine nature He possessed all fullness eternally. 

20. And, having made peace through the blood of his 
cross, by him to reconcile all things unto himself. 

All things that are reconciled, as every man has praise of 
God to whom praise belongs. 1 Cor. iv. 5. 

22. In the body of his flesh through death, to present 
you holy and unblamable and unreproveable in his 
sight. 

If this was effected in the body of His flesh through death, 
then it was that which answered the penalty of the law. If 
the penalty of the law was something else, then all the scrip- 
ture would not so uniformly ascribe salvation to Christ's death. 

If death were not the penalty annexed to transgression, then 
we have not been told why Christ suffered it at all. 

23. If ye continue in the faith grounded and settled, 
and be not moved away from the hope of the gospel, 
which ye have heard, and which was preached to every 
creature which is under heaven ; whereof I Paul am 
made a minister. 

The commission of ministers was to preach the gospel to 
everv creature. Mark xvi. 15. Paul here refers to this com- 



506 COLOSSIANS— CHAP. IT. 

mission, which showed the object of their mission, and not the 
fact of its performance, except that they preached to all men, 
acting in the spirit of it by preaching the gospel to every 
human being to whom they found opportunity to preach it, 
whether Jew or Gentile. 

25. Whereof I am made a minister. 

In this verse and the 23d, the Apostle Paul speaks of his 
general commission to preach the gospel to every creature. 
If Peter had used this language, the Papists would make 
capital out of it ; but, as it is Paul that uses it, they are quite 
modest about it, although it clearly proves that Peter was not 
universal bishop so much even as Paul was. But neither of 
them was universal bishop, but they were ministers in common. 

28. Whom we preach, warning every man, and 
teaching every man in all wisdom ; that ye may present 
every man perfect in Christ Jesus. 

Every man and all wisdom must be interpreted in a limited 
sense ; for Paul and his brother ministers did not suppose that 
they could so teach every man in the world, in all wisdom of 
the sciences, nor so present every man perfect in Christ. But 
they could show the disposition to do it, and act in the spirit 
of it. 



CHAPTEE II. 

Verse 3. In whom are hid all the treasures of wis- 
dom and knowledge. 

This, with verse 9, teaches the infinite perfections of the Son 
of God, and shows that as the Godhead was in the manhood, 
the manhood had alliance with it. 

11. In whom also ye are circumcised with the cir- 
cumcision made without hands, in putting off the body 
of the sins of the flesh by the circumcision of Christ 

It is perfectly clear that the inspired writer is speaking 
figuratively of the grace of regeneration, calling it circum- 
cision made without hands. 

12. Buried with him in baptism, wherein also ye are 
risen with him through the faith of the operation of 
God, who hath raised him from the dead. 



C0L0SS1ANS— CHAP. IIL 507 

Fanatics can not successfully make capital out of this 
burial, making it relate to water baptism, because in it they 
are raised by faith. Now, as in immersion, the subject is not 
raised by faith, but by the strength of the elder's arms, there- 
fore this passage has no reference to water baptism, but refers 
to regeneration only, both by circumcision in verse 23, 
by baptism in this verse, and by planting. Rom. vi. 6. Col. 
ii. 13, 20. 

14. Blotting out the handwriting of ordinances that 
was against us, which was contrary to us, and took it 
out of the way, nailing it to his cross. 

The Jewish or legal dispensation was in force during the 
Lord's ministry, and until fifty days after his resurrection, 
and then on the day of Pentecost, the gospel dispensation was 
opened. Gospel baptism was not administered until then. 

16. Let no man therefore judge you in meat, or in 
drink, or in respect of a holy day. 

What God hath not commanded, let no man add to the gos- 
pel, as meats, ceremonies, or days, or immersion. 

23. Which things have indeed a show of wisdom in 
will-worship, and humility, and neglecting of the body. 

Things which may seem pleasing to men's carnal tastes will 
destroy the soul as fasts on Friday, observing Christmas and 
other holy da} r s, entering nunneries, and such will-worship a* 
God has not required, with going down into the water. 



CHAPTBE III. 

Verse 3. For ye are dead, and your life is hid with 
Christ in God. 

This is a figurative death, a metaphor of death, and shows 
the duties and privileges that are connected with regeneration, 
but which are not connected with water baptism. 



THE FIEST EPISTLE OF PAUL TO 
THE THESSALOOTAJSTS. 

CHAPTBE I. 

Verse 4. Knowing, brethren beloved, your election 
of God. 

( The election of no one can be known to any man but either 
by revelation from God, or by its fruits in holy living. There- 
fore, the doctrine of election hinders no one from seeking, 
rising means as in all other things ; for they are all alike fixed 
in the divine mind, in foreknowledge. Known unto God are all 
his works from the beginning. Acts xv. 18. If a fixed cer- 
tainty would prevent our using means for salvation, it would 
equally prevent all use of means. 



CHAPTEE II. . 

Yerse 18. * * * * but Satan hindered us. 

In many instances Satan and wicked men accomplish their 
wicked purposes, as Judas betrayed the Lord, and the Jews 
crucified him and stoned Stephen. If the wicked never could 
accomplish their purposes, they might well become discouraged 
in a groat measure, but they never would desist. 



CHAPTEK III. 

Verse 1. Wherefore when we could no longer for- 
bear. 

Could no longer wait without hearing from you. 1 Thess. 
iii. 5. 



I. THESSALONIANS— CHAP. V. ; 509 

2. And sent Timotheus, our brother. 

Timothy was not located permanently anywhere. He trav- 
eled with Paul generally. He might stay a few weeks, as at 
Ephesus, on some special occasion. In this instance when 
Paul sent Timothy away, and left him alone, he mentions it. 
Almost everywhere we find Timothy uniting with the apostle 
in the epistles to the churches. This proves what the con- 
sciences of those errorists are, who have Timothy, the stated 
diocesan at Ephesus, and Titus at Crete. 



CHAPTBE IV. 

Terse 16. * * * * and the dead in Christ shall 

rise first. 

The dead in Christ shall rise before those^who were alive 
to that time should be changed. 



CHAPTER V. 

Verse 9. For God hath not appointed us to wrath, 
but to obtain salvation by our Lord Jesus Christ. 

Every man's destiny is fixed. But the wise strive. Luke 
xiii. 24. Matt. xi. 12 ; vii. 8. Rom. xi. 7. 



THE SECOND EPISTLE OF PAUL TO 
THE THESSALONIAKS. 



CHAPTEK I. 



Verse 1. Paul, and Silvanus, and Timotheus. 

We observe Timothy not stationed, but itinerating with the 
apostle. 



CHAPTEK II. 

Verse 2. That ye be not soon shaken id mind, or be 
troubled, neither by spirit, nor by word, nor by letter 
as from us, as that the day of Christ is at hand. 

That the day of final judgment is near. 

3. Let no man deceive you by any means: for that 
day shall not come, except there come a falling away 
first, and that man of sin be revealed, the son of per- 
dition. 

Antichrist must be manifested before the end of the world 
So must the Gentile nations first be gathered to Christ, antf 
after them the Jews. Rom. xi. 25. 

13. But we are bound to give thanks always to God 
for you, brethren beloved of the Lord, because God 
hath from the beginning chosen you to salvation 
through sanctification of the Spirit and belief of the 
truth. 

Bound to o-ive thanks, because, if they had not been so 
chosen or elected before the foundation of the world, they had 
never been sanctified, no ■• made believers. 2 Tim. i. 9. Ps. 
ex. 3 vi John vi. 37 ; xv. 5 ; vi. 65. 



II. THESSALONIANS— CHAP. II. 511 

15. Therefore, brethren, stand fast, and hold the tra- 
ditions which ye have been taught, whether by word, 
or our epistle. 

During the first age of the gospel the New Testament was 
not written. The brethren had to treasure up what they heard. 



THE FIRST EPISTLE OF PAUL TO 
TIMOTHY. 

CHAPTER I. 

Verse 3. As I besought thee to abide still at Ephe- 
sus, Mhen I went into Macedonia, that thou mightest 
charge some that they teach no other doctrine. 

The object of Timothy's being left in Ephesus was not the 
general object of a bishop's charge, to ordain ministers and 
superintend all the affairs of the church ; but to charge some 
few fanatics and errorists that they preach no other doctrine. 
Therefore, he was not a diocesan bishop. 

Again, he was only besought or requested to remain there 
for the above purpose. Therefore, he was not a diocesin 
bishop ; for had he been made the diocesan, it would have been 
his duty to attend to his own charge without any request of 
the apostle. Who ever heard of a bishop being requested to 
attend to his own charge ? And, again, Timothy's charge 
there was only temporary : it was only while Paul went into 
Macedonia ; and then it was to terminate. 1 Tim. ii. 14. 

As this is not the way bishops are elected and ordained, we 
know that he was not ordained " The first bishop of Ephe- 
sus," as is recorded in the postscript to the second epistle. 

7. Desiring to be teachers of the law; understand- 
ing you. 

No minister should teach anything that he does not know, 

13. Who was before a blasphemer, and a persecutor 
and injurious: but I obtained mercy, because I did it 
ignorantly in unbelief. 

1 Persons are in danger of supposing that this is the positiv 
reason of his obtaining mercy ; whereas, it is only the nega" 
tive reason. Mercy was possible in his case. Whereas, if he 
had not been ignorant, mercy would have been impossible for 
him. Heb. x. 26. So that this was not so much the positive 



I. TIMOTHY— CHAP, II. 613 

reason why ho obtained mercy, as it was the negative reason, 
or reason why it was not refused him. 

The positive reason of his having obtained mercy is also 
given. 1 Tim. v. 16. 



i 



CHAPTEE II. 

Verse 1. I exhort therefore, that, first of all, sup- 
inations, prayers, intercessions, and giving of thanks, 
e made for all men. 

The word all is here used in its absolute sense, without any 
limitation, which is unusual. 

One reason is assigned in the next verse, viz: that we may 
lead quiet and peaceable lives. 

4. Who will have all men to be saved, and to como 
unto the knowledge of the truth. 

As all men's being saved and coming to the knowledge of 
the truth, are joined together, and as all men do not come to 
the knowledge of the truth, we can learn that His will that all 
men be saved, is not His decreed will, but His will of mercy, 
His will of benevolence, which is so abundantly taught in the 
word. " But now commandeth all men everywhere to repent.' 1 
Acts xvii. 30. Ezek. xviii. 4 ; xxxvi. 11-38. 1 Tim. ii. 4:. 

6. Who gave himself a ransom for all, to bo testified 
in due time. 

A ransom for all, for all who are redeemed, for all who are 
to be saved. Such a limitation of a word ought not to be 
made in interpreting the scriptures if it be not necessary. But 
if it be necessary to maintain the truth, then no one can object 
to it. There are a hundred passages that require it. "As I 
teach every where in every church. " 1 Cor. iv. 17. Paul did 
not absolutely teach everywhere, nor in every church. The 
application can only be made to the places in which he did 
preach. As if he had said, " As I preach in every place in 
which I do preach." 

This is an important rule of interpretation, for it concerns 
the truth of the sacred scriptures. We can. not doubt but 
this is what the Holy G-host intended us to understand by such 
expressions. So it is said, " And ye shall be hated of all men." 
Matt. x. 22. If we do not limit this passage to all nations, 



514 I. TIMOTHY— CHAP. IV. 

we shall not do justice to revelation. 1 John ii. 9, 11. See 
Mark xi. 3'2, with Luke ii. 30. And so of many passages, as 
1 John v. 19. 

11. Let the woman learn in silence with all subjec- 
tion. 

This can not be misrepresented. It may be despised and 
disobeyed by the wicked ; but it is difficult to imagine how it 
can be misinterpreted. 



OHAPTEE IIL 

Verse 16. And without controversy great is the 
mystery of godliness. 

It is true beyond all question that Bevelation presents to us 
many mysteries that can not be solved by either men or angels. 
The divine existence is the greatest. Others are, the union of 
the divine, a human nature in the Messiah, the union of our 
souls with our bodies, the resurrection of our bodies many 
thousand years after their dissolution ; and John xiv. 9 ; Mel- 
chizedek, and those mentioned in this passages, besides many 
others. 



CHAPTEE IV. 

Verse 2. Speaking lies in hypocrisy; having their 
conscience seared with a hot iron. 

Wicked men professing Christianity will, like Judas, betray 
the Lord of life and glory. They can tell any falsehood, 
speak all manner of lies in hypocrisy ; for if their conscience 
be so seared they are past all moral sense. They can pardon 
sins for money in innumerable instances, and then deny it. 
They can extort monejr from the rich by reporting that their 
friends are in purgatory and need masses to get them out ; 
when there is no such place as purgatory. 

This pretense shows that all such are Antichrist ; for it puts 
Christ and his propitiation down and of no account. Money 
and masses deliver souls. 

Then such followers of Antichrist have murdered many 



L TIMOTHY— CHAP. IY. 515 

millions of saints in persecution, and now deny it. Nothing 
is too bad for them to do. And then no falsehood is too fla- 
grant for them to assert 10 cover their guilt. If by their 
fruits we are to know them, then thesS fruits show them to a 
certainty. 

10. For therefore we both labor and suffer reproach, 
because we trust in the living God, who is the Savior 
of all men, specially of those that believe. 

Here it is evident that it is in some limited sense that God 
is the Savior of all men ; for he is specially the Savior only 
of those that believe, as it is plainl}^ declared, that he that be- 
lieveth not shall be condemned. 

He is the Savior of all men in the sense of all other nations 
as/well as of the Jews ; meaning that the middle wall of partition 
between Jews and Gentiles being broken down, all men or all 
nations are alike eligible to salvation, as is often expressed. 
Kev. v. 9. Rom. i. 5. Matt, xxviii. 19. Acts xiii. 46, 47. 
1 Cor. iv. 5. John iii. 3, 5, 17, 19. Acts xiv. 27. 

14. Neglect not the gift that is in thee, which was 
given thee by prophecy, with the laying on of the 
hands of the presbytery. 

Timothy was ordained to the office of the ministry by the 
laving on of the hands of the presbytery. Although in those 
early days apostles and evangelists could ordain ministers 
and organize churches. Acts xxi. 8. 2 Tim. iv. 5. Eph. iv. 
11. Acts viii. 6, 12, 13. 

This agrees with Acts xv. 1, 2, where it is written that the 
brethren of Antioeh having a difficulty to be settled, referred 
it to the apostles and elders at Jerusalem. They knew of no 
other ecclesiastical authority. There was no diocesan ap- 
pointed over them, nor over the church at Jerusalem. The 
government of the church was in the hands of the apostles 
and elders : they received the reference and acted upon it, giv- 
ing an authoritative decision. The church of Antioeh ac- 
cepted their decision as authoritative and conclusive. These 
apostles and elders were really a presbyter}^ ; whether they 
were then called by the name of a presbytery or not, they 
were one in fact, which is shown by the work they did. This 
is set down as in the fifty-second year of the Christian era, 
which was nineteen years after the Pjntecost, at which the gos- 
pel church, was instituted, and the gospel dispensation was 
inaugurated. 

This shows us what was the government in the primitive 



616 I. TIMOTHY— CHAP. VI. 

church, and settles all questions on that point. If they knew 
nothing about diocesans and popes, then the Lord had not ap- 
pointed either of them. And they are both innovations, both 
corruptions. During the first century the government of the 
church was Presbyterian. 

If the government of the church was then Presbyterian, then 
it follows that the Presbyterian is now the primitive church as 
to ecclesiastical government. And if she is orthodox also, 
then she is the primitive church in all her characteristics. 
Then it follows also, that the Episcopal and Papei hierarchies 
are corruptions and characteristics of another gospel. Gal. i. 8. 
God is not mocked. His institutions in his glorious kingdom 
of redemption may not be trifled with. 



CHAPTER VI. 

Verse 1. Let as many servants as are under the 
joke count their own masters worthy of all honor, 
that the name of God and his doctrine be not blas- 
phemed. 

We may oppose monarchical government in the municipal- 
ity and in the domestic relation, on the ground of political 
economy, but to oppose them on moral principles is blasphemy 
against God, for he has sanctioned both. 1 Sam. viii. 22. Lev. 
xxv. 46. And in the gospel we see that the same conservative 
care of this domestic institution, and of the rights of the mas- 
ter is recorded for our light and instruction, and for the peace 
and purity of the church. 

To oppose this domestic relation on moral principle, when 
divine authority has always approved it, can be nothing else 
than blasphemy both against God and his doctrine. This is 
not all, for we are required to teach this view of the subject 
by warning us that if we teach otherwise we are proud, know- 
ing nothing, but doting about questions and strifes of words, 
whereof cometh envy, strifes, perverse disputing of men of 
corrupt minds and destitute of the truth. 

We are taught, a wise man will hear, and will increase learn- 
ing ; and a man of understanding shall attain to wise counsels. 
Hear instruction and be wise, and refuse it not. Pro v. i. 5 ; 
viii. 33. 

The godly have many errors, but they bathe them with re- 
pentance, and come to Christ bowing at the footstool that he 
may wash them by his blood. Thus a prudent man foreseeth 



I. TIMOTHY— CHAP. VI. 517 

the evil and hideth himself ; but the simple pass on and are 
punished. Prov. xxii. 3. 

5. * * * # supposing that gain is godliness. 

Gain is not godliness. God makes the privations, afflictions, 
and inconveniences of his children to work for their good, be- 
cause he has so covenanted, and because he loves them. He 
does and will make all things work together for their good. 
And blessed be his name for the grace. Therefore, he exhorts, 
" Art thou called being a servant, care not for it." This is 
good reason for this exhortation, if all things shall work 
together for their good. Joseph's servitude wrought for his 
good, raised him next to the throne, and saved his father's 
family in the famine. 

Some one has said, "Blind unbelief is sure to err." 1 Tim. 
i. 13. Rom. xi. 20. Heb. iii. 12, 19. 



519 II. TIMOTHY— CHAP. III. 



CHAPTEE III. 

Verse 5. Having a form of godliness, but denying 
the power thereof: from such turn away. 

Those have only the form of religion and deny the power 
of it, who instead of teaching men to turn from sin, really 
encourage them to continue in it, by professing that they can 
pardon it for mone}% and that they can raise souls out of pur- 
gatory, who are not in Christ, and therefore have died in their 
sins as unbelievers, and gone with the rich man to misery. 

The power of godliness is in the sanctifying work of the 
Spirit, regenerating sinners, and bringing them to repentance 
and faith in Christ. Those who instead of this lead men to 
expect salvation by being in communion with a chu ch that is 
the most corrupt one on earth, do really or virtually <Jeny the 
power of godliness. Being in communion with even the true 
church will not save a soul. The five foolish virgins, 
although in the church, were lost, as was Simon. Matt- xxv. 
1-12. Heb. xii. 14. Gal. vi. 15. 1 Cor. xiii. 1-3, 8. Acts 
viii. 20, 21. 

Again : when any church prohibits marriage to the clergy, 
or to the nuns, to males or to females, they add to the law of 
God and inherit the curse. Deut. iv. 2. Rev. xxii. 18. No 
more evidence is needed. Matt vii. 20 

We are warned that some men wrest the scriptures to their 
own destruction. 2 Peter iii. 16. It is not difficult to know 
who they are. "By their fruits we can easily know them. ,, 

8. Now as Jannes and Jambres withstood Moses, so 
do these also resist the truth: men of corrupt minds, 
reprobate concerning the faith. 

Jannes and Jambres are said to have been magicians in 
Egypt who opposed Moses. Opposition to God and his works 
of grace and salvation show a person to be greatly hardened 
and blinded. Ely mas the sorcerer, who withstood Paul in in- 
structing Sergius Paulus, showed his officious impertinence. 
What did he know about the gospel ? And what right had he 
to oppose it ? Ke knew in a few r minutes when he was smitten 
with blindness. Acts xiii. 10. 

The wicked unbelieving Jews showed the same ignorant 
depravity in opposing the Lord Jesus Christ, as if they were 
better and wiser than he. Such men can be no other than men 
of corrupt minds. 



THE SECOND EPISTLE OF PAUL TO 
iTIMOTHY. 

CHAPTER I. 

Verse 6. Wherefore I put thee in remembrance, 
that thou stir up the gift of G-od, which is in thee by 
the putting on of my hands. 

At Timothy's conversion the apostle laid his hands on him 
to give him the Spirit, as was the custom. Acts viii. 17 ; xix. 
6. Paul is not alluding to Timothy's ministerial office, but to 
his personal religion ; for he mentions the unfeigned faith that 
dwelt in him, in his grandmother Lois, and in his mother Eu- 
nice. 

This passage then is not parallel with 1 Tim. iv. 14, and 
the laying on of the hands of the presbytery. There can be 
no discrepancy, for there is no relation between them : they 
relate to different subjects, one to his personal religion, and 
the other to his ministerial office . 

11. Whereunto I am appointed a preacher, and an 
apostle, and a teacher of the Gentiles. 

Paul was called by Jesus Christ the Lord, and taught by 
revelation and not by man : Peter was not recognized as hav- 
ing any thing to do with it. Gal. i. 11, 12. Hereby we per- 
ceive and know, that Peter was not universal bishop or pastor. 
It is another gospel, another different church from the primi- 
tive church, and with a new papal head unknown to the gos- 
pel. Jesus Christ only is the Head of the primitive or .gospel 
church. 1 Cor. xi. 3. Eph. v. 23. Col. i. 18. If Christ be 
the Head then Peter is not ; else she has two heads, which 
would make her a monster, being one body with two heads. 



520 



II. TIMOTHY— CHAP. IV. 



CHAPTEE IV. 



Verse 2. Preach the word. 

This is the substance of all the commissions of prophets, 
apostles, and ministers of the gospel ; yea, to preach the 
word — the word of God. Not their own word, the words of 
men, or the imaginations of men ; but the teachings of God's 
word, and in the sense that he intended it to be taken. And 
they are to make earnest, humble, and prayerful inquiry to 
know what is this sense. They may teach the very words of 
revelation, and yet not preach the sense of it. Isa. xl. 4 ; 
lviii. 6. John Hi. 5, 6 ; vii. 36. Ezek. xvii. 2, 3 ; xiv.9. Jer. 
iv. 10 ; xx. 7. Rom. xiii. 8. 2 Cor. xi. 8 ; 1 Cor. viii. 11. Gen« 
iv. 1, 26 ; vi. 6. Prov. i. 6. 

4. And they shall turn away their ears from the 
truth, and shall be turned unto fables. 

The infidelity and depravity of the wicked are shown in 
their believing what is not revealed, as in not believing what 
is revealed. Hence we may have many different sects, while 
we have only one Bible. Thus we may seem to have much 
Christianity while we have much infidelity. Prov. xiv. 12. 
Acts xxvi. 9. 1 Cor. i. 23 ; viii. 9. The errors of men are 
some from carelessness, and some from stubborn unbelief. 
The careful, praying, humble, inquiring soul may hope for pre- 
servation from fatal darkness, while the simple pass on to pun- 
ishment. John vii. 17. Prov. xxii. 3 ; i. 5, 6 ; xiv. 15, 18. 



THE EPISTLE OF PAUL TO TITU 

CHAPTER I. 

Verse 3. Bat hath in due times manifested h : 
through preaching, which is committed ante 
according to the commandment of Grod oar Savior. 



God our Savior is Jesus Christ, who is shown to havo g 
Paul his commission. Gal. i. 12. The Lord Jesus is the 
of the church. He appointed and commissioned Paul dir 
without the intervention of Peter. Jesus converted or 
in Paul without the intervention of Peter, or even naming 
Therefore we see that he did not build his church on Pei 
only. Eph. ii. 20. 

5. For this cause left I thee in Crete, that thou 
shouldest set in order the things that are wanting, and 
ordain elders in every city, as I had appointed thee. 

Titus was not ordained a diocesan to hold a permanent 
charge, but was left there for a season to finish up the organ- 
ization of the church in that vicinity, as the apostle nad 
appointed- for him to do. The work of disciplining men and 
organizing them into churches was a work that belonged to all 
ministers, and particularly to evangelists ; such as Phiiip, 
Timothy and Titus. Acts xxi. 8. 2 Tim. iv. 5. 

14. Not giving heed to Jewish fables, and command- 
ments of men. 

See Com. on 2 Tim. iv. 4. 

16. They profess that they know God; but in works 
they deny him, being abominable, and disobedient, and 
unto every good work reprobate. 

If it seem to charity that professors of piety can not be so 
corrupt, it is a mistake, forborne are such. Such are hypo- 
crites and ungodly men — reprobates, rejected as hypocrites, 
Paul here is in perfect harmony with the epistle of James. 
A wicked life shows a wicked heart and a dead faith. 



522 TITUS— CHAP. I. 

If it were not so, how could it have been said by the Lord, 
Ye shall know them by their fruits. An evil man out of the 
evil treasure bringeth forth evil things. There is no difference 
in the doctrine of Paul and James on this or any other doc- 
trine. Matt.^xii. 35. Titus iii. 8, 14. 



EPISTLE OF PAUL TO PHILEMON. 



Verse 15. For perhaps he therefore departed for a 
season, that thou shouldest receive him for ever. 

In consequence of Onesimus becoming a fugitive and being 
converted at Rome, he is now willing to return to his owner 
and to serve him with fidelity while he lives. " Receive him 
for ever" was during life. Lev. xxv. 46. Paul wanted to 
retain him to serve him in Rome. But as he was not allowed 
to covet another man's servant, Exod. xx. 17, he sends him 
home to his owner that he may receive him for ever. Not now 
as a servant only, or as a servant or bondsman only, but also 
a beloved brother. 1 Tim. vi. 2. Paul deemed master and 
slave as justifiable relations, or he would not have sent back 
Onesimus to him to serve his master for ever, neither would 
God by the angel have sent Hagar home to submit herself 
under the hand of her mistress. Gen xvi. 9. 



THE EPISTLE OF PAUL TO THE 
HEBKEWS. 



-oo^o 



CHAPTER I. 

Verse 6. And- again, when he bringeth in the first 
begotten into the world, he saith, And let all the 
angels of God worship him. 

This proves the Son to be the Almighty and the Eternal 
God. 

8. Bat unto the Son he saith, Thy throne 3 O God, is 
for ever and ever. 

If the Most High addresses the Son as God, and declares 
that his throne is for ever and ever, we are safe in saying as 
much ; nay, we are bound to say as much, and to maintain its 
divine truth. 

g a * * * * above thy fellows. 

The Son has companions in worshiping and serving God 
and in promoting his glorious kingdom. But he has no equal, 
for he is above them all, in gladness or in the joy and glory 
of his triumph. 

12. And as a vesture shalt thou fold them up ? and 
they shall be changed. 

Changed, brought to an end. This end of the world is to be 
by fire. It is so imbued and defiled with wickedness that this 
seems to be a suitable end to so corrupt a world as this has 
become by apostasy, after having been created pure and holy 
like heaven. 2 Peter iii 10. 



HEBREWS— CHAP. III. 525 



CHAPTEK II. 

Verse 7. Thou madest him a little lower than the 
angels; thou crownedst him with glory and honor, 
and didst set him over the works of thy hands. 

This refers to his race, who were made lords of creation. 
Gen. ii. 15 ; ix. 2. 

9. But we see Jesus, who was made a little lower 
than the angels for the suffering of death, crowned 
with glory and honor; that he by the grace of God 
should taste death for every man. 

The translators should have done better here, and should 
not have supplied the word man, which is not in the original ; 
the adjective pronoun for every is all there is. And the ante- 
cedent is to b^, gathered from the context in the subsequent 
verse which shows that it should have been every son. 

Man had honor and glory in his position over the visible 
creation on earth ; but this glory and honor were only in a 
subordinate degree, for there is a glory that excelleth. 2 Cor. 
iii. 10. The glory that excelleth is in the God- man, who was 
perfect and had the divine perfections without measure, or 
limitation, which proves both his two natures. 

11. For both he that sanctifieth and they who are 
sanctified are all of one. 

Have the same human nature. See Heb. ii. 14, 16, 17. 



CHAPTER III. 

Terse 14. For we are made partakers of Christ, if 
we hold the beginning of our confidence steadfast unto 
the end. 

This condition proves that popery is a corruption, and not 
the primitive church, for Papists promise salvation to such as 
adhere to popery unto the end ; but here we learn that the 
primitive church held that salvation depended on piety con- 
tinued unto the end, agreeably to Matt. xxiv. 13. To ground 
our hope of salvation on the church is a species of idolatry 
by which many stumble and perish. Simon Magus was a 



526 HEBREWS— CHAP. V. 

communicant of the true church, but was in the gall of bitter- 
ness and in the bond of iniquity. If men be in the church 
as the five foolish virgins were, j r et they will perish if their 
hearts are not right. Heb. xii 14, 16, 17. 1 Cor. xiii. 1-8. 
2 Cor. vii. 1. 

Papists make of the church and of communion with it, what 
the scriptures have never taught. By this we know their error. 

What James says is true, that wicked men, as murderers of 
Protestants for piety, that their wrath worketh not the right- 
eousness of God. He shall have judgment without mercy 
who hath showed no mercy. If a man saith he hath faith and 
have not works, he is not regenerated, and his faith can not save 
him. Heb. hi. 17, 18. For such can not have true faith. 



CHAPTER IV. 

Terse 16. Let us therefore come boldly unto the 
throne of grace. 

Not with irreverent boldness as Pharisees, but with meek 
penitent confidence in the hope o r acceptance. Matt. v. 3, 4, 5. 
Phil. ii. 3. Isa. lxiv. 6. Job xlii. 6. 



CHAPTER V. 

Yerse 5. So also Christ glorified not himself to be 
made a High Priest; but he that said unto him. 

That is, that appointed Him to the high priesthood — glorified 
Him. 

9. And being made perfect. 

It may seem difficult to understand how the divinity should 
be made perfect, unless it be in his office as Mediator, having 
all that pertained to it. 

11. Of whom we have many things to say. 
That is, many things to say of Christ. 
14. But strong meat belongeth to them that are of 
full age. 

The doctrines of self-denial, obligations to perfect holiness 
and divine sovereignty, may be meant by strong meat. 



HEBREWS— CHAP. VI. I 527 



CHAPTER VI. 

Verse 1. Therefore leaving the principles of the 
doctrine of Christ, let us go on unto perfection ; not 
laying again the foundation of repentance from dead 
works, and of faith toward God. 

To lay again this foundation is to fall away, lose our repent- 
ance and our faith. This would be laying a foundation again 
as it was before conversion. If it be impossible, the impos- 
sibility is not in us, nor in the nature of things, but only 
through grace. And surely the apostle may use means — 
caution and warn us that these means may be blessed to us to 
secure our standing. The doctrines of grace do not lead to 
Antinomianism, nor render means useless. 

Let us leave the principles of the gospel as settled, and be 
entirely established in them, and go on to practical piety ; for 
a firm persuasion of the doctrine is of vast, practical import- 
ance ; for doctrine is the foundation of practical religion : 
he that does not believe can not be established. Therefore it 
is written, "Without faith It is impossible to please God;' J 
"and he that believeth not shall be condemned." 

4, 6. For it is impossible for those who were once 
enlightened, and have tasted of the heavenly gift, aud 
were made partakers of the Holy Ghost. * * If 
they shall fall away, to renew them again unto repent- 
ance. 

Those who are really converted and sanctified, if they fall 
from grace, never can be converted or renewed again. If they 
had not had repentance once, there would be no meaning to 
their being renewed again. Hoping better things of them is 
no reason against warning them ; else the apostle would not 
have done it. 

8. But that which beareth thorns and briers is re- 
jected, and is nigh unto cursing; whose end is to be 
burned. 

How evident is the harmony of this doctrine with that of 
Jamis. 



528 ! HEBREWS— CHAP. VIII. 



Verse 1. For this Melchizedek, king of Salem, priest 
of the most high God. 

No explanation can remove the mystery that the scriptures 
have put around this subject. We know that he was king of 
Salem, and priest of the most high God. Abraham acknowl- 
edged his priesthood by giving his tithe of spoils. We know 
that he was without descent, having neither beginning of days 
nor end of life. 

These paradoxes are not said of his priesthood, but of him- 
self. For in verse eighth, while it is said that the Levitical 
priests died, it is said that Melchizedek did not die. 

9. And as I may so say, Levi also, who receiveth 
tithes, paid tithes in Abraham. 

Acknowledging imputation. 

10. For he was yet in the loins of his father when 
Melchizedek met him. 

If he was yet in the loins of his father Abraham, then the 
soul is propagated ; and is not a new creation, day by day, as 
needed ; for creation was finished on the sixth day. If this be 
not so, the doctrine of imputation is made difficult indeed : for 
if they are new and independent creations, it will be more dif- 
ficult to see h.nv sin can be imputed. 

Another difficulty will arise : the ground for the Sabbath 
will be swept away. The Sabbath was instituted in commem- 
oration of the finishing of creation ; but if souls are still being 
created daily, then no ground for the Sabbath lias yet been 
laid, nor will be until the last soul is created : then, and not 
till then, can it be said that the work of creation is finished. 

Heresy is fraught with more evil than its abettors ar3 aware 
of. It would be vastly better to let it all alone before it be 
meddled with, as the wise man says of contention. 



CIIAPTEE VIII. 

Verse 6. But now hath he obtained a more excel- 
lent ministry, by how much he is also the mediator of 
a better covenant, which was established upon better 
promises. 

If the gospel dispensation is superior to the preceding, and 
is more spiritual, and more edifying, it is humiliating and sor- 



HEBREWS— CHAP. X. 529 

rowful that its professed friends show such propensity for car- 
nal things, as instrumental music, and other ritualism. There 
can be no doubt that, as these carnal things rise in the estima- 
tion of the church, spirituality must descend. 

True, it is pleaded that Israel had these carnal things ; that 
the Psalmist speaks favorably of the timbrel, the harp, and the 
organ. But this is not the end of the controversy ; for we are 
taught that the gospel dispensation is distinguished for better 
things. God gave Israel commandments that were not good, 
and judgments whereby they should not live. Ezek. xx. 25. 
The gospel does better for us. It is a sorrowful thing that we 
are turning after the carnal things of the former dispensation, 
when we know we are Messed with better. When poor erring 
man goes to select from his own heart, and his own imagina- 
tion, he is sure to select the worst. 

Finding fault with them, he saith, "Behold, the days come, 
saith the Lord, when I will make a new covenant with the 
house of Israel and with the house of Judah : not according 
to the covenant that I made with their fathers. " Heb. viii. 8,9. 
Now, if that covenant is done away, and superseded by a bet- 
ter, then citations from that covenant of the very thrhgs which 
are disapproved in the gospel, are not relevant, not in point. 
The reason why they were tolerated then is given. Heb. ix. 
8, 10, 11. If the primitive church used no carnal and worldly 
things in the sanctuary, we are safe in following them ; and 
only them, in this example. 

When the angels appeared to the shepherds (Luke ii. 13, 
14) we have no mention of instrumental music, but of an 
angel's song, in correspondence with 1 Cor. xiii. 1; xiv. 7, 
which seems to condemn such unmeaning pastime in the house 
of God. If this is a censure, and if there be not a word of 
encouragement in the gospel for it, we should be satisfied to 
omit such unmeaning pastime in our devotions. 

Singing is sanctioned in gospel-worship. But even singing 
may occupy too large a proportion of the worship, because 
the music is pleasing to the carnal mind, when simple evan- 
gelical devotion is not so to the carnal. 



CHAPTER X. 

Verse 1. For the law having a shadow of good 
things to come, and not the very image of the things, 
can never with those sacrifices which they offered year 



530 HEBREWS— CHAP. X. 

by year continually make the comers thereunto per- 
fect. 

The reason is given in the third verse, viz : that the blood 
of animals could not remove sin or guilt. They were offered 
as types of Christ, whether so understood by the worshiper or 
not ; for the Lord knew, and he forgave past sins to the be- 
lieving soul, and saved him ultimately by that believing ; but 
only for the sake of the offering of Christ, of which that of- 
fering of animals was a shadow or type. 

2. For then would they not have ceased to be 
offered? because that the worshipers once purged, 
should have had no more conscience of sins. 

The offering of Christ once performs the whole work of 
atonement forever to the believer : who needs no more. Of 
this his conscience is persuaded, as the Israelite was not so 
persuaded concerning the shadowy offering of the priest. For 
the Israelite had the same need the next year as before, because 
those sacrifices did not remove guilt only typically. But 
when the}* offered those sacrifices in faith, God imputed their 
faith to them unto salvation, counting it to them in the room of 
Christ's sacrifice. 

10. By the which will we are sanctified through the 
offering of the body of Jesus Christ once for all. 

That is, for all time and forever. There is no more need of 
any more offering. It was all finished when Jesus died, and 
said, It is finished. Although the believer has a continual 
consciousness of indwelling sin, he has no consciousness, as 
the Israelite had, of the need of any other offering : for this 
offering of Christ once for all time unto eternity, has forever 
perfected atonement for him, and purchased his redemption. 

It is, therefore, blasphemy to suppose that any priest now 
repeats the atoning sacrifice of Christ, when he has so fin- 
ished it forever. But Antichrist wants men to think that they 
are dependent on him for salvation and redemption. 

12. But this man, after he had offered one sacrifice 
for sins forever, sat down on the right hand of God. 

This man, the Messiah, having finished his work of humilia- 
tion and suffering for sin, has taken his seat in heaven at the 
right hand of God, to rest from his atoning work, and triumph 
in his glorious rest ; and to receive the plaudits of the re- 
deemed on his throne when they sing the new song, saying, 
Worthy art Thou, for Thou wast slain and hast redeemed us 



HEBREWS— CHAP. X: 53l 

to Grod by Thy blood. The work was spoken of as done, not 
to be done in future, but as done— alreadj^ accomplished. 

We see that when the Lord, with dying breath, said, It is 
finished, it was finished. He never had to die again, or suffer 
again : it was forever finished. 

14. For by one offering he hath perfected forever 
them that are sanctified. 

One single offering accomplishes, or perfects forever, tho 
salvation of His people, who are regenerated and sanctified by 
the Holy Ghost, who thereby become united to Him by faith, 
and become members of His body. Eph. i. 22, 23. Eom. xii. 
4, 5. Heb. x. 18. 

26. For if we sin willfully after that we have received 
the knowledge of the truth, there remaineth no more 
sacrifice for sins. 

Like the unpardonable sin, this brings eternal death. To sin 
willfully with a dislike to Christ, and thus fall from grace or 
forsake Christ willfully, with malignant opposition to him, 
would forever shut the door of mercy. If saints, believing 
this doctrine, being so taught, and so warned, will never so sin, 
it will be because they are kept by the power of God through 
faith unto salvation, and not because of their own goodness or 
their own strength. Ezek. hi. 21. 

This is in accordance with the authority which the Lord 
gave to ministers of his gospel, Whosoever sins ye remit. 
John xx. 23. They act on it in preaching the gospel; not 
in sitting in the judgment seat, and doing it judicially. 

The apostles show in their practice that this is the way in 
which they interpreted this commission, for they never at- 
tempted to forgive or retain sins in any other way. Ezek. iii. 
21 ; xxxiii. 6. 

28. He that despised Moses' law died without mercy. 

Exod. xxii. 18, 20; xxxi. 14; xxxii. 27. Lev, xxiv. 13-16. 
Num. xxxv. 30. Ps. cxlv. 9. Isa. xxvii. 11. Guilt demands 
justice according to the circumstances under which it is com- 
mitted ; therefore gospel-sinners must tremble. If mercy be 
showed to them it will prove it to be infinite. 



532 HEBREWS— CHAP. XII. 



CHAPTEE XL 

Verse 12. Therefore sprang there even of one, and 
him as good as dead. 

Abraham was as good as dead by reason of his wife being 
past age ; not by his own imbecility. Gen. xxv. 1, 2. 

27. By faith he forsook Egypt, not fearing the wrath 
of the king. 

In this one respect he did not fear the wrath of the king; 
he did not fear to flee, knowing that he might trust in God to 
protect and deliver him in his Eight. 

39. And these all, having obtained a good report 
through faith, received not the promise. 

The promised Savior. d 



CHAPTEE XII. 

Terse 1. Wherefore seeing we also are compassed 
about with so great a cloud of witnesses. 

We, as well as those enumerated in the foregoing chapter 
are also encompassed with so great a cloud of martyrs as it is 
in the original ; and should be encouraged to strive with all 
diligence, and to make all neecuul sacrifices to obtain the same 
crown. 

14. Follow peace with all men, and holiness, with- 
out which no man shall see the Lord. 

Without that regeneration and sanctiiication which lead to 
a holy life, no man shall see the Lord in peace. The reason 
is as James says : " JFaith without works is dead, being alone.'* 
Panl and James are in entire agreement. 

It is important to dwell in peace with all men, and to live 
a life of holiness and charity, that we be not cast away for our 
dead faith. 1 Cor.ix. 27. Paul and James agree. 

21. And so terrible was the sight, that Moses said, 
I exceedingly fear and quake. 

The apostle was inspired as well as Moses, and could supply 
what Moses omitted 






'HEBREWS— CHAP. XIIL 683 

29, For our God is a consuming fire,* 

This i^ not spoken of the wicked, but of all angels and all 
men. It witnesses to the purity, the righteousness and 
majesty of the ineffable Jehovah. And the sight of the glory 
of the Lord was like devouring fire on the top of the mount 
in the eyes of the children of Israel, Exod. xxiv. 17. 
Deut. iv. 24. 



CHAPTEE XIIL 

Verse 4. Marriage is honorable in all, and the bed 
undefiied; but whoremongers and adulterers God will 
judge. 

They who can set up a king in the church whom God has not 
set up, but forbidden, Matt. xx. 25 ; xxiii. 9, can with the same 
sacrilegious assumption forbid marriage to the clergy and 
nuns ; for they show how they are hardened against God and 
how they arrogate authority to repeal his laws and make laws 
for themselves that suit them better. But their day of reck- 
oning will come, and they will tremble to meet it, 

9. Be not carried about with divers and strange doc- 
trines. 

No new or strange doctrine that is not revealed in the scrip- 
tures may be received. It is not worthy of a moment's hesi- 
tation, but should be at once rejected. 

15. By him therefore let us offer the sacrifice of 

praise. I 

The word sacrifice is here used figuratively, not a real sacri- 
fice for propitiation, but a thank offering — the fruit of our lips. 
There is no real sacrifice for sin, but Jesus Christ.* 



THE GE3TEKAL EPISTLE OF JAMES. 

CHAPTEE I. 

Yerse 6. But let him ask in faith. 

It is the more important to pay attention to this testimony 
of this apostle, because some have needlessly feared that he 
did not entertain the same views of faith with the Apostle 
Paul. 

7. For let not that man think that he shall receive 
any thing of the Lord. 

No matter how many works he may have to boast of, if he 
have not faith, he will receive nothing from the Lord ; he will 
only be a Pharisee. 

What need have we of anything oetter from this inspired 
apostle than is here given ? 

21. Wherefore lay apart all filthiness and super- 
fluity of naughtiness, and receive with meekness the 
ingrafted word, which is able to save your souls. 

The ingrafted word of the gospel received with Christian 
meekness is able to save. This receiving the ingrafted word 
is faith, is that faith without which it is impossible to please 
God. Heb. xi. 6. 

22. Eut be ye doers of the word, and not hearers only, 
deceiving your own selves. 

We perceive here the earnest care of this inspired apostle to 
guard the brethren against the error of Antinomianism, and to 
impress upon them the ever-enduring truth, "That without holi- 
ness no man shall see the Lord." While faith is the only grace 
that takes hold of Christ, it must be a living faith, and not a 
dead faith, noj: an Antinomian faith. The apostle was led by 
the Divine Spirit to take these views of the subject for the 
very important purpose of calling attention to it and laying 
emphasis upon it, to guard believers against presumption, as 
Paul was led. Heb. vi. 4. 



JAMES— CHAP. V. 535 



CHAPTER II. 

Terse 14. What doth it profit, my brethren, though 
a man say he hath faith and have not works? can 
faith save him? 

The apostle does not ask if he has faith can it save him, but 
if a man only say he hath — >only pretend to have faith and 
have not works that are the proper and necessary fruits of 
faith — can such a mere pretense of faith save a wicked, ungodly 
man? The answer is, No. It is like saying to a sufferer, 
*'Be thou warmed and filled, but give him nothing. " So 
faith, if it have not works, is dead, being alone, being without 
fruits, being a dead faith. A fig-tree that never bears fruit is 
as useless a« a dead one. Thus is the apostle sound and 
orthodoy 

26. For as the body without the spirit is dead, so 
faith without works is dead also. 

The body without the soul to animate it is dead, can neither 
live, breathe, nor act. So it is with a dead fai+h. But this is 
not saying a word against the virtue and efficacy of that 
genuine faith which works by love, purifies the heart, and 
overcomes the world. 



CHAPTER V. 

Verse 14. Is any sick among you? let him call for 
the elders of the church; and let them pray over him, 
anointing him with oil in the name of the Lord. 

This relates to the age of miracles, when such use of oil was 
in practice. Mark vi. 13. 

15. And the prayer of faith shall save the sick. 

The doctrine of the apostles was in unison : they all had the 
same idea of faith. James does not say that the prayer of 
works shall save the sick : neither does he say that works will 
procure the justification of an unbeliever; nor that any one 
can be justified without faith. But he imputes justification 
to works. But when he does so, he clearly enough shows 
how he is to be understood ; not as impugning faith, but main- 
taining the indispensability of piety as well as of faith. Seest 



536 JAMES— CHAP. V. 

thou how faith wrought with his works, and by works was 
faith made perfect or genuine ; for without works it was dead : 
and a dead faith could not profit any one. 

16. Confess your faults one to another, and pray 
one for another. 

If any one has erred, and any brother admonishes him, be 
must, by all means, confess his error ; for this is right in 
itself, and begets forgiveness and love. But this is a very dif- 
ferent thing from going to the priest for absolution. There is 
no priest in the church now but the High Priest, who only re- 
mits sins authoritatively. Presbyters are not priests, but 
ministers ministering the word ; ministerially preaching of 
remission of sins. 









THE FIKST EPISTLE GENEEAL OF 
I PETEE. 

CHAPTER I. 

Terse 1. Peter, an apostle of Jesus Christ. 

The apostles in the commencement of an epistle announced 
the title of their office, the commission which they bore, which 
was their claim to regard and obedience. This was their practice. 
They all conformed to this rule, never departing except in the 
epistle to the Hebrews, the author of which conformed in 
other instances, if there were any. Hence we know what 
office Peter held under Christ, and we know as well what he 
did not hold. We know that he was only an apostle and 
nothing more. He was an apostle as others were. 

Paul was an apostle of exactly the same grade. And Paul 
affirms that he was not a whit behind the first or chief of 
them. 2 Cor. xi. 5. This will satisfy the Christian that none 
was pope. So easily is the question of popery settled, and so 
easily is truth known. 

Again Paul himself acknowledges the same thing, for he 
said, "The gospel of the uncircumcision was committed unto 
me as the gospel of the circumcision was committed unto 
Peter ; for He that wrought effectually in Peter to the apostle- 
ship of the circumcision, the same was effectual in me to the 
apostleship of the Gentiles. " Gal. ii. 7, 8. The Lord had 
done as much for Paul toward the Gentiles as he had done for 
Peter among the Jews. One was no more a pope than the 
other; neither was over all the church. 

Corrupt men have always infested the church and betrayed 
it into error and corruption. How evident does this appear in 
the book of Judges. Indeed the church in gospel days has 
never remained over two or three hundred years without fall- 
ing away and perverting the gospel. Some small branches, as 
the Waldenses and Syrian Christians, discovered in India by 
Dr. Buchanan, have persevered longer in purity. Even in the 
first century the prophecy of the Lord began to be fulfilled, 
" Many shall come in my name, saying, I am Christ ; and shall 



538 I. PETER— CHAP. I. 

deceive many." Matt. xxiv. 5. And while John lived, he 
bore testimony to it. Little children, it is the last time ; and 
as ye have heard that Antichrist shall come, even now are 
there many antichrists. 1 John ii. 18; iv. 3. 2 John 7, 
And Peter, after his strong profession of fidelity to his Master, 
denied Him, swearing profanely to the denial. Matt. xxvi. 74. 
This showed how frail was the rock on which Christ was to 
build his church. But Christ did fulfill his promise by using 
Peter's ministry on two occasions, one at Pentecost in bringing 
in Jewish converts, and the other in the house of Cornelius in 
bringing in the Gentiles. In these two instances Peter ful- 
filled wh t the Lord said of his being a rock on which he 
would build his church ; he does build it upon the foundation 
of prophets and apostles. Eph. ii. 20. Peter, having the 
spirit of prophecy, could know what was meant by his being 
a rock, and the church being built on so frail a creature as he 
was, although precipitate, rash and ready to promise fidelity 
to Christ, yet exceeding Judas in denying him. By his rash- 
ness and presumption, his Master has to reprove him with, 
"Get thee behind me, Satan: thou art an offense unto me,'' 
And twenty years later than this, when he had more experience, 
he dissembled about eating with Gentiles. Gal. ii. 12. This 
was the introduction of a schism that might have been very 
destructive if Paul had not been there to destroy it in the bud ; 
for Barnabas and other Jews were carried away with it, and united 
with Peter in the heresy. Satan and the gates of hell were 
easily prevailing against him, and making him a ringleader of 
corruption. But in the second century, when there was no 
Paul nor John to be a barrier against error, New Platonics, 
under the patronage of Ammonious Saccus, who was a popular 
teacher at Alexandria, were adopted into the Christian Church. 
"Jesus, our Savior, prescribed one and the same rule of 
life or duty to all disciples. But the Christian doctors, either 
by too great a desire of imitating the nations among whom 
they lived, or from a natural propensity to austerity and 
gloom, were induced to maintain that Christ had prescribed » 
twofold rule of holiness and virtue ; the one lower, the other 
higher, one for men of business and one for men of leisure. 
They gave to the first the name of precepts and to the otber 
the name of counsels, the latter being for such only as aspire 
to superior holiness and a closer union with God. The causes 
of this corruption of the gospel are at hand. First, the Chris- 
tians did not like to appear inferior to the Greeks and Romans 
and the other people, among whom there were many philoso- 
phers and sages who were distinguished from the vulgar by 
their dress and their whole mode of life, and who were held in 



I. PETER—CHAP. I. 539 

high honor. Now among these philosophers none better 
pleased the Christians than the Platonists and Pythagoreans. 

" To this great error of the Christians may be added another, 
not indeed of equal extent, but a pernicious one and pro- 
ductive of many evils. The Platonists and Pythagoreans 
deemed it not only lawful but commendable to deceive and lie 
for the sake of truth and piety." This extract is from Mos- 
heim's Eccl. Hist. Yol. I. pp. 128, 130. 

Here we see how early the rank weeds of apostasy sprung 
up in the primitive church. Although the apostasy was not 
total at first, yet it was as real as if it had been total. They 
imputed these two grades of Christianity to the appointment 
of the Lord himself when they were entirely their own inven- 
tion. 

This was a forsaking of Christ and a denial of him as their 
King and Lawgiver. And although they professed to make 
these grades by his authority, they were their own inventions 
and purely for their own purposes. They were therefore two 
steps taken in apostasy. The second step in which they de- 
clared it " not only lawful but commendable to deceive and lie 
for the sake of truth and piety," proves that the previous or 
first step was the point of apostasy and had already accom- 
plished their fall, 

The apostasy of the primitive church was continually going 
on from one plunge to another. They left nothing as they 
found it ; if they did not abolish in form the doctrine of the 
Trinity, and the duty of the eucharist, and the sacrament of 
baptism, they associated with them such errors as rendered 
them inoperative. 

Instead of repentance, faith and regeneration and the blood 
of Christ, they held with Bardesanes and Tatian, that to sub- 
due our depraved nature and free ourselves from the bondage 
of vicious matter, we must use abstinence, meditation and 
fasting. That this is what Jesus came for. And that whoso- 
ever should thus practice this self-denial, abstinence and mor- 
tification should be saved. The propitiation of Christ, the 
pardon of sin, and the sanctification of the Spirit are either 
entirely neglected, or so encumbered as to lose their signifi- 
cance and their effect. 

Tatian denied that J.;sus Christ had a real body, and cor- 
rupted Christianity with other doctrines of the Oriental 
philosophers. Tatian's followers were numerous, and were 
sometimes called Tatiani, or Tatianists ; but more frequently 
they were designated by names indicative of their austere 
morals. Tatian was a disciple of Justin Martyr. His fol- 
lowers discarded all the external comforts and conveniences 



540 I. PETER— CHAP. I. 

of life, and holding wine in abhorrence, used only water in the 
Lord's supper. See Mosheim [. 142. They generally con- 
sidered Christ our Savior as consisting of two persons, the 
man Jesus, and the Son of God, or Christ ; the latter they 
supposed entered into Jesus the man, when he was baptized 
by John in the Jordan, and parted from him when he was 
made a prisoner by the Jews. 

"Among the Egyptian Gnostics the first place is commonly 
assigned to Basilides, of Alexandria. He maintained that the 
Supreme and All perfect God produced from himself seven 
most excellent beings or iEons. Two of these iEons, viz : 
Dynamis and Soppia (power and wisdom) procreated the 
angels of the highest order. Those angels built for them- 
selves a residence or heaven, and produced other angels of a 
nature a little inferior. Other generations of angels succeeded, 
and other heavens were built, until there were three hundred 
and sixty-five heavens, and as many orders of angels. The 
inhabitants of the lowest heaven, contiguous to eternal matter, 
which is an animated and malignant substance, formed a design 
of constructing a world out of that disorderly mass, and of 
fabricating men. God approved of the work when it was fin- 
ished, and imparted rational souls to the men whom the angels 
had formed. The prince of those angels chose the Jewish 
nation for his subjects, and he gave them a law by Moses. 
The other angels presided over other nations." p. 143. 

" The angels who created and governed the world, gradu- 
ally became corrupt ; and they not only labored to obliterate 
the knowledge of the Supreme God, in order that they might 
themselves be worshiped as gods, but they waged war with 
each other for the enlargement of their respective territories. 
The most arrogant and restless of them all was he who gov- 
erned the Jewish nation. Therefore the Supreme God sent 
down from heaven his Son, or the Prince of the iEonians, 
whose name is (Nous, mind) Christ, thai he might restore 
the lost knowledge of the Father, overturn the empire of the 
angels who governed the world, and especially of the insolent 
Lord of the Jews. The God of the Jews perceiving this, or- 
dered his subjects to seize Jesus and put him to death. The 
estimation in which human learning should be held was a 
question on which Christians were about equally divided ; but 
finally the party in favor of human science and Gnosticism 
prevailed. To this issue Origen contributed very much. 
And the greater the influence of this man, which quickly 
spread over the whole Christian world, the more readily was 
his method of explaining the sacred doctrines propagated/' 
Mosheim I. pp. 143-162. 



I. PETEK— CHAP. I. 541 

"The Architect of the Universe gradually became so in- 
flated that he either thought himself to be, or at least wished 
men to so regard him, as the only God ; and by his prophets, 
whom he sent among the Jews, he arrogated to himself the 
honors of the Supreme God. And herein the other angels, 
who presided over parts of the created universe, imitated his 
example. To repress this insolence of Demiurgus, and to 
imbue souls with a knowledge of the true God, Christ de- 
scended, being composed of an animal and spiritual substance, 
and, moreover, clothed with an etherial body. He passed 
through the body of Mary, just as water through a canal; 
and to him Jesus, one of the highest iEons, joined himself, 
when he was baptized in the Jordan by John. The Architect 
of the World, who perceived that his dominion would be 
shaken by this divine man, caused him to be seized and cru- 
cified. But before Christ came to execution, not only Jesus 
the Son of God, but also the rational soul, forsook him ; so 
that only his sentient soul and his etherial body were sus- 
pended on the cross." Mosheim I. p. 146. 

" Lucifer and his little company would have no intercourse 
with the bishops who joined themselves to the Arians, nor 
with those who had absolved these bishops after confessing 
their fault ; and thus they renounced the whole church. ~ 

"About the same time iErius, a presbyter (not Arius), a 
monk and^Samaritan, rent Arminia, Pontus and Cappadocia by 
opinions wide of those commonly received. First, he main- 
tained that bishops had jure divino, no rights above presby- 
ters. In the next place, he disapproved of prayers for the 
dead, the stated fasts, the celebrations of Easter, and other 
things which most persons regarded as the soul of religion. 
He seems to have aimed to restore religion to its primitive 
simplicity. 

"There were various persons of this sort in the fourth cen- 
tury, who were disgusted with the progress of superstition 
and of errors respecting the true nature of religion, and who 
opposed the general current ; but the only fruit of their labor 
was, that they were branded with infamy. Eminent among 
them was Jovian, an Italian monk, who taught first at Kome, 
and then at Milan, near the close of the fourth century. These 
sentiments were first condemned by the Church of Kome, and 
then by Ambrose, in .a council held at Milan, in A. D. 390. 
The Emperor Honorius enacted penal laws against persons 
holding such sentiments, and Jovian he banished to the Island 
of Boa." Vol. I. p. 274. 

It will now be proper to stop and inquire if the church had 
become so perverted as to^believe that celibacy and mace rat- 



542 I. PETER-CHAP. I. 

ing the body by fasting, were more acceptable to God than 
real piety in common life, had she not apostatized. Had not 
the gates of hell prevailed against her ? If she persecuted 
the brethren by banishment and the sword, was she not a fallen 
church ? Gal. i. 6-9 ; iv. 29. If the seven churches of Asia, 
or any one of them, fell into apostasy and corruption, then the 
gates of hell had prevailed so far against the church. If the 
church, in general, in this fourth century had so fallen, as 
Mosheim states, and persecuted the orthodox for speaking in 
favor of orthodoxy, then the gates of hell had prevailed 
against her. Deut. xxviii. 20. 

Judah had not gone into captivity like Ephraim if she had 
not forsaken the Lord. 1 Kings xix. 10. 2 Kings xxii. 17. 
2 ^hron. xxiv. 20. But this does not violate the promise of 
the Lord, that the gates of hell shall not prevail against his 
church : for they ceased to be his church who had forsaken 
him, and were given over to Satan, and to a reprobate mind. 
2 Thess. ii. 11. 1 Tim. i. 20. 1 Chron. xxviii. 9. 2 Chron. 
xv. 2. 

The primitive church in the second century cast off the 
yoke of Christ, and chose in part a new master and lawgiver, 
and became the disciples of Christ and of Plato. In doing so 
they grieved his Holy Spirit : for he will not give his glor}^ to 
another, nor his praise to gaven images. Isa. xlii. 8. God is 
a jealous God. tie will not accept of divided worship. We 
can not serve two masters. During the whole of the second 
century the church was departing more and more from Christ, 
by perverting and corrupting his gospel, mixing it with Gnos- 
ticism, and other pagan notions and customs, until it became, 
in the fourth century, another gospel ; for she approved of 
lying and fraud for the promotion of a good cause. And this 
in the face of divine authority. Rom. iii. 8. The revealtd 
will of God taught them that marriage was honorable and law- 
ful to all men and women ; but they impudently taught the 
contrary by dishonoring it, making it injurious to holiness, 
and unlawful for ministers and nuns. Thus setting themselves 
ab >ve God enacting laws contrary to his. And for hundreds 
of years they were continually laying popish and infidel 
deeper and wider, until the true principles of the gospel were 
either entirely abandoned or so covered and put in the back- 
ground as to become completely inoperative ; until, in reality, 
another gospel was substituted, and the curse brought upon 
them declared. Gal. i. 18. And it is written, " For this 
cause God shall send upon them strong delusion, that they 
should believe a lie : That they all might be damned who be- 
lieved not the truth, but have pleasure in unrighteousness." 






I. PETER— CHAP. I. 543 

2 Thess. ii. 11, 12. Thus for a thousand years they have con- 
tinued under the ban of this terrible judgment, and departing 
more and more from the pure gospel, by pardoning sin, get- 
ting souls out of purgatory without Christ's righteousness, but 
by the influence of the priests, when these souls have died 
without Christ, thus teaching their deceived followers to be- 
lieve more in them than in the Savior. Further, they lower 
the salvation of Christ by instituting works of supereroga- 
tion, and putting them along with the atonement of Christ in 
procuring salvation. 

They in part, at least, repudiate Christ, who is the only 
Head of the church, by making another head ( with equal power 
and jurisdiction, and thus exhibiting Antichrist. 

And it has become obvious that the Holy Spirit has for- 
saken this apostate church, so that in Germany, in A. D. 1517, 
God raised up one man to oppose these abominations, and gave 
him success in converting many millions back to the prin- 
ciples of the primitive church. 

Here it was evident that the Papists had forsaken God, and 
that, therefore, he forsook them. 2 Chron. xv. 2. 

If any more evidence w r ere needful it is furnished in the 
malevolent spirit of the Papists, who were as cruel and bitter 
in persecuting Christians, by the Inquisition, as ever were the 
Jews or the pagans. Gal. iv. 29. This persecution, prac- 
ticed for centuries, proved that they had not the Spirit of 
Christ, and therefore were none of his. Luke xxiii. 34. Mark 
xi. 26. John viii. 47 ; x. 4, 5, 26. 

In the instructions of our Lord to his disciples he never 
said a word about the duty of making confession to priests, 
nor the duty of making diocesan rulers, nor about the duty of 
putting up a head or king over his church, but he forbade them. 
Matt, xx; 25 ; xxiii. 9. That Papists set up and maintain both 
bishops and popes is a clear evidence of Antichrist ; they show 
that they consider themselves above God. 

H the Lord said, "On this rock I w T ill build my church and 
I will give unto thee the keys of the kingdom of heaven," the 
interpretation must appear in Peter's life and his epistles and 
in the Acts of the Apostles. If no such thing as Papists claim 
appears in the history, then their claims and pretensions are 
preposterous and false. This is a simple and unerring method 
of testing their claims and pretensions, else how can the word 
be true that by their fruits ye shall know them ? The object 
of this long note is to prepare the reader for the study of 
these epistles of Peter ; for surely if he held the popedom we 
would expect that the fact would appear in these epistles, and 
if it does not so appear, nor in the Acts of the Apostles, then 



544 I. PETER— CHAP. 

it must follow irresistibly that the apostle did not know that 
he held the office. And if he did not know it, then it could 
not be a fact that he so held it ; and it is an imposition palmed 
upon the ignorant in later times in the face of all history, 
which clearly shows that there was no pope for four centuries, 
but in the fourth century there began to be a controversy 
among the three principal and most prominent bishops for the 
first place. But this proved their pride, ambition and infi- 
delity, and showed their impiety, for it was in open opposition 
to revelation. Matt. xx. 25; xxiii. 9. If by their fruits we 
may know them, and if Christ's sheep hear his voice and fol- 
low him, then this erring and corrupt communion was no 
longer the church of Christ, because they had forsaken him 
and continue to this day in the same contumacy. And all who 
would flee out of Sodom to avoid its destruction must hasten 
their escape from popery in conformity with Eevelation 
xviii. 4. 

Not only is there no shadow of popery in these epistles, but 
even down to the fourth century there was no pope, neither 
down to the fifth was there any ; but only an increasing am- 
bition and strife among five or six contestants who were 
denominated patriarchs, and who had great prerogatives, as 
the consecration of bishops in their respective provinces, the 
calling of councils to settle ecclesiastical affairs, etc. But 
originally all bishops and presbyters were the same officer. 
In the third century, however, the bishops were higher than 
presbyters, yet they were all of one grade only, except by 
courtesy. "For while the ancient mode of church govern- 
ment remained there was a gradual deflexion from the rules 
and an approximation toward the form of a monarchy. For 
the bishops claimed much higher authority and power than 
before, and encroached more and more upon the Tight, not 
only of the brotherhood, but also of the presbyters." Mosh- 
eim I. 164, 325. 

Now it follows that if neither popery nor diocesan episco- 
pacy existed in the primitive church, but have been insinuated 
by unprincipled and ambitious men then they are errors, 
heresies and nothing but corruptions, and ought not to have 
the countenance or support of any one that fears God or loves 
the truth. 

" To these evils must be added the rivalship and ambition 
of the patriarchs themselves, wrrich gave birth to abominable 
crimes and the most destructive wars." Mosheim I. 325. 

Although these expositions seem to be more than sufficient 
to establish the apostasv of the Roman Catholic Church, yet 
there is more. 



t PETER—CHAP. IT. 545 

" Genuine piety was supplanted by a long train of super- 
stitious observances, which originated partly from opinions 
inconsiderately embraced, partly from a preposterous disposi- 
tion to adopt profane rites and combine them with religious 
worship, and partly from the natural predilection of mankind 
in general for a splendid and ostentatious religion. Further, 
the public supplications by which the pagans were accustomed 
to appease their gods were borrowed from them, and were 
celebrated in many places with great pomp. To the temples, 
to water consecrated in due form, and to the images of holy 
men, the same efficacy was ascribed, and the same privileges 
assigned as had been attributed to the pagan temples, statues 
and lustrations before the advent of Christ. And shameful as 
it may appear, the worship of martyrs was modeled by de- 
grees into conformity with the worship which the pagans had 
in former times paid to their gods." Mosheim I. 260. 

tf such idolatry shows apostasy, then is the Roman Catholic 
Church an apostate church. 



CHAPTER II. 

Verse 17. Honor all men. Love the brotherhood. 
Fear God. Honor the king. 

As Jesus was a king, he demands appropriate honor from 
creatures, and directed that the subjects of Caesar render to 
him his due. But we are here required to honor all men. 
As man bears the image of God, that image must be entitled 
to respect. 

18. Servants, be ye subject to your masters with all 
fear. 

If civil rulers must be obeyed, domestic must ; for if a king 
have authority, a father and a master must also. 

24. Who his own self bare our sins in his own body 
on the tree, that we, being dead to sins, should live 
unto righteousness. 

Believers having so great a benefit hy the Savior should 
out of gratitude and love for their deliverance from sin and 
from its destructive power, live unto God, be devoted to him, 
and to his service, 



54$ I. PETER— CHAP. IY. 



CHAPTER III. 

Verse 6. Even as Sarah obeyed Abraham, calling 
him lord : whose daughters ye are, as long as ye do 
well. 

Christianity requires humility, a tender conscience, and the 
fear of God. It is well for a nation whose political principles 
do not nullify and destroy piety ; for with too many political 
principles are supreme, and put religion in the background. 
This is always an attendant of apostasy and unbelief. Acts 
xxvi. 9. How easily may impenitent persons be known by 
their fruits ? Do men have the fear of God so before their 
eyes, and his law so written in their hearts, that they reverence 
God and regard his word on slavery and family discipline, or 
do they exhibit infidelity and unbelief? 

19. By which also he went and preached unto the 
spirits in prison. 

Noah was a prophet and a preacher of righteousness, and 
while the ark was being built he preached to the antediluvians, 
when spirits w r ere then in their bodies, but now are in the 
prison of eternal death. All men are not saved. 

21. The like figure whereunto even baptism doth 
also now save us, (not the putting away of the filth of 
the flesh, but the answer of a good conscience toward 
God.) 

"Washing the body does no good ; but to have our con- 
science clear is necessary to comfort. As baptism is a divine 
ordinance, it can not be omitted without open sin against 
God. Saved by water. The like figure of being saved by 
water. This is figurative language, for the water of baptism 
is only a figure of salvation by Christ. Eph. v, 26. Heb. 
rn. 24. 



CHAPTEE IV. 

Terse 1. For as much then as Christ hath suffered 
for us in the flesh, arm yourself likewise with the 
same mind : for he that hath suffered in the flesh h^t.h 
ceased from sin, 



I. PETER— CHAP. Y. 547 

He that hath suffered with the same motive that Christ did, 
hath ceased to be under the dominion of sin t 

11. If aoy man speak, let him speak as the oracles 
of God. 

The scriptures are given us as the rule of every man's life 
and of every man's teaching. How easily may those be 
known by their fruits who persecute those who teach accord- 
ing to the pure word of God on the subject of slavery and 
other things. 



CHAPTEE Y. 

Yerse 1. The elders which are among you I exhort, 
who am also an elder. 

Here the inspired apostle speaks of his official standing and 
position. And he only claims the office and rank of a pres- 
byter or elder, but does not here nor anywhere else give us 
any hint of his popedom, neither does Paul in any of his 
epistles, neither does Luke in the Acts of the Apostles. If no 
scripture mentions the setting up of one apostle as a pope, nor 
of any one acting as pope, then popery can not be sustained 
And diocesan episcopacy fares no better ; for the apostle 
charges presbyters in the next verse to do the work ^of 
bishops. 

2. Feed the flock of God which is among you, tak- 
ing the oversight thereof. 

Now it is perfectly obvious that if presbyters had the epis- 
copate over their flocks then there were no other diocesans 
over them. This is also fully sustained by the Apostle Paul to 
the elders of Ephesus who held the episcopal office over their 
parishes by the authority of God, Acts xx. 28; for in the 
original it is said over w r hich the Holy Ghost hath made you 
bishops. How r Episcopalians can so perseveringly contemn 
the divine light and authority, it is difficult to imagine and 
fearful to contemplate. 

3. Neither as being lords over God's heritage. 

Peter here eschews popery; for it is inciedible that ne 
should so shame and condemn himself if he were God's vice- 
gerent on earth and had rule over the church, that he should 
revile his own office and so criminate himself. 



THE SECCWL EPISTLE GEKEKAL 
OF PETEE. 

CHAPTEE I. 

Verse 19. We have also a m©re sure word of pro- 
phesy. 

We have also a prophesy, that is, of the moTe sure and re- 
liable kind as that was : not that one is any more sure than 
the other, for both alike are of the more sure kind. 

20. Knowing this first, that no prophesy of the 
scripture is of any private interpretation. 

The scriptures are open to all men, that all may know and 
■understand them, and receive their instruction, flee from the 
wrath to come by repentance toward God, and faith toward 
the Lord Jesus Christ. He will understand them best who is 
most conversant with the sound rules of their exegesis, has an 
honest heart, and is taught of God. 

"Another source of error was the philosophy of the Greeks, 
of which Burton remarks, that it became more fatal to the 
souls of men than the sword of persecution.* Allusion is 
made to this in 2 Tim. 15-17. Col. ii. 8. "The two principal 
subjects on which they speculated were the origin of evil 
and the person of Christ." 



CHAPTER II. 

Verse 1. But there were false prophets also among 
the people, even as there shall be false teachers among 
you. 

False prophets and false teachers are one of the greatest 
calamities with which the church is afflicted. We are warned 

* B. E. Nichols, Queen's College, Cambridge. 



[II. PETER— CHAP. III. 149 

against them. Be not deceived ; let no man deceive you. 
Every man is responsible, the teacher to ascertain what is 
true before he teaches it for truth, and the hearer before he re- 
ceives it, lest both be destroyed. Matt. xv. 14. 

4. For if God spared not the angels that sinned. 

The sovereignty of God is a high and glorious subject : he 
has mercy on whom he will. But this only concerns the lost 
men and angels who are condemned criminals — already guilty. 
Adam's race, like the fallen angels, are already lost and con- 
demned. John iii. 18. Every fallen man, before he is re- 
generated, is just in the same lost condition that the fallen 
angels are in — i. e., under condemnation. Christ came to seek 
and to save that which was lost — lost already under condem- 
nation. Although fallen angels and fallen men are under con- 
demnation and lost, yet some fallen men will be renewed, 
pardoned and saved by Christ : yet there is no such grace for 
fallen angels — they must perish. 

5. And spared not the old world, but saved Noah 
the eighth person, a preacher of righteousness, bring- 
ing in the flood upon the world of the ungodly. 

How bright does the judgment and justice of God shine in 
his saving only eight persons from the flood and destroying 
all millions besides of that generation. Also in saving only 
Lot and part of his family. How evidently true and solemn 
is that scripture, "For our God is a consuming fire." Heb. 
xii. 29. 



CHAPTEE III. 

15. And account that the long-suffering of our Lord 
is salvation; even as our beloved brother Paul also ac- 
cording to the wisdom given unto him hath written 
unto you. 

The apostles are all named and numbered, and many of the 
presbyters and lower officers are also named and commanded : 
but how strange that the highest officer of the church— the 
pope — is never mentioned. If there were such a dignitary, 
the fact that he is never designated is strange indeed. If there 
were no such, then it is natural, reasonable. 



THE FIRST EPISTLE OF JOHST. 

CHAPTEE II. 

Verse 1. My little children, these things write I unto 
you, that ye sin not. And if any man sin, we have an 
advocate with the Father, Jesus Christ the righteous. 

How great is the consolation, that the frail and humble 
Christian who is always striving against sin, and still finds it 
tarnishing everything he does, has a prevalent advocate with 
the Father. 

2. And he is the propitiation for our sins : and not 
for ours only, but also lor the sins of the whole world. 

The sins of believers are the subject of the apostle's dis- 
course. He addresses believers by the tender and paternal 
appellative, "My little children," and encourages them with 
the assurance that we (Christians, believers) have an advocate 
with the Father. He is not speaking of unbelievers. When 
he says : "If any man sin," he is not d gressing from his sub- 
ject. In the fourth verse he says : "And these things write 
we unto you that ) r our joy may be full." And in verse seveji : 
"We have fellowship one with another, and the blood of Jesus 
Christ his Son cleanseth us from all sin." i. 3, 4, 7. These 
things do not belong to unbelievers, but they belong to believ- 
ers throughout the whole world. 

3. And hereby we do know that we know him, if 
we keep his commandments. 

This proves that the writer is not digressing from his subject. 

12. I write unto you, little children, because your 
sins are forgiven you for his name's sake. 

Applicable to believers only. 

19. They went out from us, but they were not of 
us; for if they had been of us, they would no doubt 
have continued with us: but they went out, that they 
might be made manifest that they were not all of us. 

Like Simon, Acts viii. 13, 21, they had professed religion, 
but like the stony ground and^ thorny-ground hearers, they 



I. JOHN— CHAP. Y. 551 

never brought forth any real fruit of love, faith or repentance, 
and therefore they fell away, as they naturally would, for they 
had the character of Antichrist. See v. 18. No one who has 
been born again will ever forsake Christ, or fall away from 
grace. See vs. 25, 27 ; iii. 6, 9, 10. 



CHAPTEE IY. 

Verse 1. Beloved, believe not every spirit, but try 
the spirits whether they are of God: because many 
false prophets are gone out into the world. 

Try the spirit of the teachers, and confide only in such as 
bear the fruits of real piety ; for by their fruits ye shall know 
them. Do they fear God, reverence the sanctuary, sanctify the 
Lord's day, and show regard for souls and for truth, and warn 
the wicked? Jsa. viii. 20 ; lviii. 13. 

19. We love him, because he first loved us. 

The motive of our love to God is the glorious perfections of 
his character. The cause of our love is that he first so loved 
this wicked world as to give and send his only begotten Son to 
work redemption for the lost. If he had not thus provided 
redemption, and sent also his Spirit to make us willing in the 
day of his power, we had never been brought to love him. 
This, then, is not so much the motive of our love to God as 
the efficient cause of it. In this was manifested the love of 
God toward us, because that God sent his only begottenJSon 
into the world that we might live through him. Verses 9, 10. 



CHAPTEE V. 

Verse 1. Whosoever believeth that Jesus is the 
Christ, is born of God: and every one that loveth him 
that begat, loveth him also that is begotten of him. 

The first clause of this verse, like chap. iv. 2, will be dif- 
ficult if we do not let scripture interpret them ; for devils be- 
lieve and tremble, and demons and wicked men have owned 
Jesus Christ to be the Son of God without being born o^ God. 
But on referring to Rom. x. 9, 10, and discovering that the 



552 I. JOHN—CHAP. V. 

heart is the active faculty in this confessing and believing, 
both passages become clear. 

3. For this is the love of God, that we keep his com- 
mandments: and his commandments are not grievous. 

If it is the nature of true love to God to keep his command- 
ments, and that they be not grievous, not a burden, not a 
yoke, but a pleasure, then Paul and James may be easily made 
coincident; for faith without works will not justify us, but 
must be dead, being alone, and of no account. 

5. Who is he that overeometh the world, but he that 
believeth that Jesus is the Son of God? 

The same faith that worketh by love. 

6. This is he that came by water and blood, even 
Jesus Christ; not by water only, but by water and 
blood. And it is the Spirit that beareth witness, be- 
cause the Spirit is truth. 

As blood refers to the blood which Christ shed, and not the 
blood of ceremonies or types, it is agreeable to analogy to 
supose that the water also refers to the water that he shed 
when pierced with a spear. It is not suitable to suppose that 
water refers to the water of baptism, which was not appointed 
until after his resurrection. The sacrament of baptism, by 
water, was never named by him during his whole ministry, 
and is not here referred to. As water cleanses, it is a suitable 
emblem of sanctifi cation ; and as the blood of atonement, 
which issued from his wounds, had efficacy which the blood of 
other sacrifices had not, so likewise the water from his pierced 
side would have a significance beyond ceremonial washings. 

And the Holy Ghost is an authoritative witness to divine 
things, by miracles and revelation ; and called truth, because 
there is such a perfect alliance between him and truth : just 
as God is called love. 1 John iv. 16. And as for his strict 
justice and of the brightness of his glory, he is called consum- 
ing fire. 

7. For there are three that bear record in heaven, 
the Father, the Word, and the Holy Ghost: and these 
three are one. 

So much opposition has been made to this conclusive pas- 
sage, that some have agreed to drop it and cease from using 
it. But if it be a part of the divine code no one can neglect 
it without treachery to its authority. If it be authoritative, as 



I. JOHN— CHAP. Y. 553 

it appears certainly to be, it ought not to be betrayed to its 
enemies. 

The great objections that are alleged against it are its being 
wanting in so many manuscripts, and its having been omitted 
in the first two editions of Erasmus' Greek Testament. But 
there is no weight in these objections. 

It is a conceded rule that age is a very important criterion 
in determining the authority of manuscripts. If it be so, then 
this passage may be wanting in modern manuscripts without 
impairing its authenticity ; for they are modern, and do not 
reach back as history does, to the early existence of this pas- 
sage. No manuscript is as early as the fourth century, when 
Jerome vouched for the authenticity of this passage, inserted 
it in the Vulgate, and inserted it in his Confession of Faith, 
As Jerome lived within the fourth century, he had opportun- 
ity of knowing what the church believed about the authen- 
ticity of this passage. Previous to the sixteenth century, 
when Erasmus left this passage out of the first two editions 
of his Greek Testament, its authenticity had never been called 
into question. It had, for more than a thousand years, been 
silently omitted in transcribing manuscripts ; but its authority 
was not disputed. But Erasmus made amends for this by so 
far conceding his error as to insert it in his third edition. 

The silent omission of so marked a passage, in the fourth 
and fifth centuries, when Arianism had greatly the'ascendency 
in the church, and could multiply manuscripts of a character 
to suit themselves, need not excite any wonder. 

All the evidence adduced against this passage by its op- 
ponents is only negative — it has been omitted in copying man- 
uscripts. But if the preponderance of Arianism in the fourth 
and fifth centuries show how this omission may be accounted 
for, then the authenticity of the passage is not diminished. 

But what seems most conclusive on this point is the con- 
ceded fact that the Italic version of the New Testament — the 
Protocol — made in the first century, has always contained it. 
This Protocol was made while the author was yet alive. If 
no manuscript now on earth contains it, the fact proves 
nothing. If the Italic version contained it, then it was in the 
autograph of the apostle ; and then the church has ample 
authority for the general estimation in which it is now held. 
And this Italic version was used in all the Latin churches in 
Europe, Asia and Africa, for many centuries after the death of 
the Apostle John. But there were copies of the Italic version 
in Africa used by other than Latin churches in which this 
verse was wanting, which plainly enough shows where the 
blame lies. A church could silentlv omit it without its oc- 



554 I. JOHN— CHAP. V. 

casioning inquiry, but an interpolation ; and while the auto- 
graph of the apostle was extant, would be impossible on many 
accounts. 

The testimony of the church in settling the canonical books 
of the scriptures has been deemed conclusive. And why 
should it not be so in settling the authenticity of this pas- 
sage ? 

The Council of Lateran, held at Rome A. D. 1215, com- 
posed of two thousand bishops, inferior clergy and deputies, 
recorded in their minutes : "It is read in the Canonical Epistle 
of St. John that there are three who bear record in heaven, the 
Father, the Word, and the Holy Spirit: and these three are 
one." 

In the eighth century the Emperor Chnrlemagne called to- 
gether the learned of that age, instructing them to revise the 
manuscripts of the Bible. To effect this purpose he furnished 
them with every manuscript that could be found in his ex- 
tensive dominions. In their correctorium the testimony of the 
three heaven^ witnesses is read without the smallest impeach- 
ment of its authenticity. 

In favor of the authenticity of this passage, it is admitted 
that it has appeared in some editions of the Peshito, which was 
like the Italic or Latin version, made in the first century. Also 
it has appeared in the Clementine editions of the Vulgate, in 
the complutension of the Greek, and in the common texts of 
Stephens, Beza and Elzevir ; in the Codex Ravianus, at Berlin. 
It stands also in the Confession of Faith of the Greek Church, 
and in their liturgy. The ancient version of the New Testa- 
ment, in the Armenian language, contains it. 

Hear Mr. Travis : " In the Latin, or Western Church, the 
suffiages of Tertullian and Cyprian, of Marcus Caledensis 
and Phabadius. in its favor, aided by the early, the solemn 
public appeal to its authority by the African bishops under 
Humeric; the preface, Bible, and Conscrijpta-fides of Jerome; 
the frequent and direct citations of the verse by Eucherius, 
Augustine, Fulgentius, Virgilius and Cassiodorius : these sup- 
ported, as to the Greek or Eastern churches, by the dialogue 
between Arius and Athanasius, as well as by the synopsis of 
this Epistle — by the Armenian version, which was framed 
from Greek manuscripts, by the very early and constant use of 
Apostolos in the same Greek Church, and by its public Con- 
fession of Faith. All these evidences arising in the sixth cen- 
tury, to pass over the immense accumulation of testimony 
which has been produced subsequently to that era, offering 
themselves to the test of judgment, combined in one point cf 
-view, unchecked by a single negation, unrebuked by any posi- 



I. JOHN— CHAP. V. 555 

tive contradiction, unresisted by the smallest impeachment of 
the authenticity of the verse, throughout all the annals of all 
antiquity : all these circumstances seize the mind, as it were, 
by violence, and compel it to acknowledge the verity — the 
original existence of the verse in qnestion." Travis' Works, 
pp. 344, 346. 

Hear another witness : " Concerning this text there has been 
a dispute whether it be genuine or not. It is objected that 
some of the Fathers did not quote it. But what then? Others 
did, and a sufficient number of them to prove it genuine. It 
is quoted by Fulgentius against the Asians in the beginning of 
the sixth century, without the least scruple or hesitation. It 
is found in Jerome's translation, which was made near the close 
of the fourth century. It was quoted by Athanasius, about 
the fourth, and by Cyprian about the middle of the third cen- 
tury. It is manifestly referred to by Tertullian in the beginning 
of the third, and by Clemens of Alexandria, toward the close 
of the second century. Thus it is to be traced up to within 
one hundred years, or less, of the time when the Epistle was 
written." Gill's Body of Divinity, Vol. I. p. 198. 

The Rev. Caleb Alexander says, in the Appendix of his 
Essay on the Deity of Christ : "We are very happy that it is 
in our power, by very direct and peremptory testimonies, to 
establish the originality and authenticity of this disputed pas- 
sage. For these testimonies we are indebted to the judicious 
and learned works of the Rev. George Travis, A. M., Preben- 
dary and Vicar of Eastham, who, in his letters to Edward 
Gibbon, Esq., has rescued this tex<- from the hands of its ad- 
versaries, and conferred on the church an obligation of the 
liveliest gratitude and love." David Harrower, p. 48. 

This passage of the divine oracles may be relied upon and 
quoted with the most entire confidence. 

The external evidence is so satisfactory and conclusive that 
the internal evidence, which is also entirely conclusive, has 
been omitted here. 

18. We know that whosoever is born of God sinneth 
not. 

He does not live in the indulgence of unrestrained sin, as 
the impenitent do. Job iy. 2. Prov. xx. 9. Eccl. vii. 20. 
2 Chron. vi. 36. 



THE SECOND EPISTLE OF JOHN. 

Verse 10. If there come any unto you, and bring 
not this doQtrine, receive him not. 

Every Christian is supposed to know the truth and to main- 
tain it, and give no countenance to error and false doctrine. 
3 John 4. Jude 10, 18. 



THE KEYELATION OF ST. JOHN" 
THE DIVINE. 



There has been so much written upon the Book of Revela- 
tion, that the writer of these comments does not feel called 
upon to comment extensively upon it. 



CHAPTER I. 



Verse 10. I was in the Spirit on the Lord's day. 

If it is the Lord's day we should not rob him of it, but 
devote it sacredly to his service in prayer, worship, and devout 
meditation, praise, blessing his name, giving thanks to him, and 
thus devote the whole of its sacred hours to him. Exod. xx. 
8, 9, 10. Isa. lviii. 13. Luke xxiii. 56. 

Some commentators have professed to be at a loss for the 
meaning of Lord's day. Rev. i. 10. But this is quite need- 
less, when so many parallel passages are given which make it 
plain. 

In Genesis ii. 2, 3, the Sabbath is set apart for our holy 
resting on that day. 

In conformity with this it is written, Exod. xxxv. 2, 3, 
" Six days shall work be done, but on the seventh day there 
shall be to you a holy day, a Sabbath of rest to the Lord." 
This proves it to be the Lord's day, as does the second com- 
mandment. Exod. ii. 9-11. Isa. lvi. 4. The Lord called it his 
day, "Unto the eunuchs that keep my Sabbaths." This 
shows it to be the Lord's day. And Isa. lviii. 13 : "If thou 
turn away thy foot from the Sabbath, from doing thy pleasure 
on My holy day." This shows it to be the Lord's day, and 
his holy day. 



558 KEVELATION— CHAP. III. 



CHAPTBE II. 

Verse 4. Nevertheless, I have somewhat against 
thee, because thou hast left thy first love. 

They were not as ardent in their devotions as they were at 
first. Like Martha, they were worldly, and taken up with 
many things that were not needful, when they ought to have 
grown in grace, heen more diligent, and been more ardent, 
more penitent and more believing. 

5. Remember therefore from whence thou art fallen. 

That they had not fallen from grace is clear from the third 
verse — that they had labored in the Master's cause, and had 
not fainted in it. Relaxing in zeal and ardor may be called 
falling, when it means only, in a measure, only becoming less 
ardent, which should be guarded against as very wrong and 
very injurious. 

14. But I have a few things against thee, because 
thou hast there them that hold the doctrine of Ba- 
laam. 

If they gave any countenance, and did not lift up their 
voice like a trumpet/ cry aloud and spare not, their inaction 
would be blamable. So in the twentieth verse, they of Thy- 
atira suffered that woman Jezebel to teach, and to seduce the 
servants of the Lord. 



CHAPTEK III. 

Verse 8. I know thy works : behold, I have set be- 
fore thee an open door, and no man can shut it. 

This is affirmed of the children of God, and suggests their 
obligation to improve their privileges. 

9. Behold, I will make them of the synagogue of 
Satan, which say they are Jews, and are not, but do 
lie. 

It is a very wicked profession for men to profess to be what 
they are not in divine and sacred things. God is not mocked. 
He will not be trifled with. Kemember Ananias and Sapphira. 
Acts v. 3-5. . _ 



KEVELATION— CHAP. V. 559 

10. Because thou hast kept the word of my patience, 
I also will keep thee from, the hour of temptation, 
which shall come upon all the world. 

Knowing the dangers and trials to which we are liable 
should excite our watchfulness and prayer, that we may not 
touch the unclean thing ; that we may stand fast ; and having 
done all, to stand Phil. i. 27. Eph. vi. 13. We may have 
confidence in Grod to keep us and deliver us if our faith and 
confidence be constantly directed to him through Christ Jesus, 
who is our righteousness. 

20. Behold, I stand at the door and knock. 

This is addressed to the children of God who are in cove- 
nant with him, and who are in his Son, the Lord and Savior. 



CHAPTER V. 

Verse 9. And they sung a new song, saying, Thou 
art worthy to take the book, and to open the seals 
thereof: for thou wast slain, and hast redeemed us to 
God by thy blood out of every kindred. 

Sometimes what is here said out of every "kindred, is some- 
times said of all men, when the meaning is the same. As : 
'And I, if I be lifted up, will draw all men unto Me." Men of 
all nations, as well as Jews. 

12. Saying with a loud voice, "Worthy is the Lamb 
that was slain to receive power, and riches, and wis- 
dom, and strength, and honor, and glory, and blessing. 

If the Lord Jesus receive such worship and glory in 
heaven, is it not unreasonable that any here should doubt his 
being the Almighty God ? 

13. And every creature which is in heaven, and on 
the earth, and under the earth, and such as are in the 
sea, and all that are in them, heard I saying, Blessing, 
and honor, and glory, and power, be unto him that sit- 
teth upon the throne, and unto the Lamb for ever and 
ever. 

Some men are very particular that some passages, like those 
that speak of all men, and every creature, and every man, ba 



560 • ' EEVELATION— CHAP. XIII. 

taken literally. But it is sorrowful to observe their inconsist- 
ency in their treatment of other passages which treat of elec- 
tion and divine sovereignty, illustrating their want of sincerity 
and truth. Preach the gospel to every creature. If this be 
taken literally, it must be preached to sheep and oxen. And 
so of this passage ; if every creature thus glorifies and thus 
worships God, it not only supposes animals to use the lan- 
guage, but trees and rocks to speak also. To torture figurative 
language shows irreverence, as Matt. xxvi. 26.^1 Cor. xii. 7. 

14. And the four beasts said, Amen. 

If there are not any beasts in heaven, it would have been 
more consistent in the translators of the scriptures to have 
called these Zoa, as they are in the original — living creatures* 
The same remark applies to Kev. iv. 6, 8. It seems not re- 
spectable to any of the host in heaven to call them beasts. 



CHAPTEK VI. 

Verse 14. And the heaven departed as a scroll when 
it is rolled together. 

It would seem natural to interpret this vision as showing 
the final judgment and the end of the world, were it not that 
viii. 12, 13 represents the sun as yet in the heavens and man 
on the earth. However, it may be taken as a vision and pre- 
diction of the final judgment; and the trumpets may be con- 
sidered as going over the same ground, chronologically, and 
giving visions of other scenes and other events. 



OHAPTEE XIII. 

Verse 8. And all that dwell upon the earth shall 
worship him, whose names are not written in the book 
of life of the Lamb slain from the foundation of the 
world. 

This arrangement of members of the sentence is 'faulty, and 
has occasioned needless embarrassment. It ought to have 
been arranged thus : And all that dwell upon the earth shall 
worship him whose names were not written from the founda- 






REVELATION— CHAP. XVII. 561 

tion of the world in the book of life of the Lamb that was 
slain. Parallel passages sustain this correction. Rev. v. 6, 
9, 12 ; xvii. 8. Eph. i. 4. 2 Tim. i. 9. 

These parallel passages also connect it with the chain of 
texts that so clearly teach the doctrine of election ; so unavoid- 
ably teach it that no man can reject it without rejecting 
the known truth. 

The word rendered beast in this passage is not Zoa, living 
creatures, but Therion, meaning wild beast. 

18. Here is wisdom. Let him that hath understand- 
ing count the number of the beast. 

Here likewise the original is Therion, meaning wild beast. 

Several words have been found whose letters numerically 
just make the number 666, as Ludovicus, Romuth, and Latei- 
nos. But the word the inspired writer refers to seems best 
explained by the title which popes have worn in the front of 
their Tiara — Vicarius Filius Dei — vicar of the Son of God, 
the numerical letters of which make the number. 



CHAPTEE XVII. 

Verse 1. And there came one of the seven angels 
which had the seven vials, and talked with me, saying 
unto me, Come hither; I will show unto thee the judg- 
ment of the great whore that sitteth upon many waters. 

When the angel professedly undertakes to explain this sub- 
ject to the apostle, it seems natural to expect that he would do 
it intelligently, and so as to identify the power intended. ^ His 
description identifies popery in connection with its civil co- 
adjutor. She sitteth upon many waters, which is emblemat- 
ical of the many people over which she rules, as shown in 
verse 15. 

The false doctrines which she has fabricated and taught have 
pleased and intoxicated the nations ; and they are called forni- 
cators because they were unfaithful to God and seductive to 
men. Her names of blasphemy appear in calling bread God ; 
in calling the pope God's vicegerent; in calling the eucharista 
sacrifice ; in pardoning sins ; in putting man's works of super- 
erogation along with Christ's atonement to cancel sins ; in get- 
ting lost souls out of purgatory by money and masses ; mak- 
ing Christ and his work of no account, and by making dead 



562 REVELATION— CHAP. XVIII. 

saints mediators and rivals of the Lord Jesus Christ. If 
impenitent men have died out of Christ and gone to perdition, 
can money, priests and masses deliver them ? What blas- 
phemy. 

Her great wealth refers to the vast gains she has extorted 
from her deceived votaries. 

Her being drunken with the blood of the martyrs of Jesus 
shows her murderous persecution of the saints by the holy 
inquisition for hundreds of years before the Reformation 
stopped their career, showing them that a monk, with God on 
his side, was stronger than they. 

The beast with seven heads and ten horns, representing the 
seven hills of Rome and the ten kings over whom she ruled, 
can not be misunderstood. 

Her fall has already come. These ten kings over whom she 
ruled have discarded her scepter. And in 1848 her own peo- 
ple slew the pope's prime minister, and in fear for his life he 
fled in disguise from Rome, and for six years he remained in 
exile from Rome until France sent twenty thousand bayonets 
to protect him from his own people that he might go back to 
Rome, which, it seems, so hated the whore that twenty-five 
thousand bayonets were necessary to protect him. And Italy 
so hated popery that she rebelled against the pope, cast off his 
government, and made Victor Emmanuel her ruler. 

The civil power of popery has been repudiated by all the 
nations. If popery originated in 606, when the pope became 
the sovereign of the nations, then his losing that power is his 
fall. But it can not be shown that it did not originate sooner. 



CHAPTEE XVIII. 

Verse 4. And I heard another voice from heaven, 
saying, Come out o her, my people, that ye be not par- 
takers of her sins, and that ye receive not of her 
plagues. 

When the angel had warned the church of Christ of the cor- 
ruptions and apostasy of the church as a body, he exhorts 
those who remained faithful to God to come out of her to es- 
cape contamination and judgments. Martin Luther and his 
pious brethren accepted the invitation and left that apostate 
body. 

Since that time she is nothing more than a dead carcass from 



EEVELATION— CHAP. XVIII. 563 

"which the soul has departed, and she is left to putridity and 
corruption. Rev. xviii. 2, 14-21. 

If the question be raised whether Babylon symbolizes po- 
pery, it may be answered in the affirmative, because it can not 
be taken literally, for the literal Babylon was destroyed. Dan. 
v. 30. Fs. xxxvii. 9. 2 Chron. xxxvi. 23. 

Since the destruction of Babylon mentioned in Daniel, it 
hns never recovered so as to be of any importance, not having 
ruled over the nations as she does who sits upon many waters, 
which was once true of Babylon B. C. 538, and in A. D. 606 
became true of popery. Compare Jer. li. 6 with Dan. v. 20, 
21. Rev. xvii. 18 seems to show that popery is symbolized by 
Babylon, xvii. 15, 18, 21. 

We will find it difficult to point out anything else that so 
well answers to Babylon that was as popery has answered and 
does since Babylon fell. 

There have been a few inhabitants in literal Babylon — a few 
Jews — but of no such importance as to make it a great theme 
of prophecy. See 1 Pet. v. 13. A small church of converted 
Jews, it seems, was gathered or settled there. $ 



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